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"Ashkenazim" Definitions
  1. Jews of central and eastern Europe, or their descendants, distinguished from the Sephardim chiefly by their liturgy, religious customs, and pronunciation of Hebrew.
"Ashkenazim" Synonyms
Jews Jewish people Jewish race Hebrews Israelites Sephardim Yehudim Jew Jewish person Hebrew Israelite
"Ashkenazim" Antonyms
gentile non-Jew goy goyim

273 Sentences With "Ashkenazim"

How to use Ashkenazim in a sentence? Find typical usage patterns (collocations)/phrases/context for "Ashkenazim" and check conjugation/comparative form for "Ashkenazim". Mastering all the usages of "Ashkenazim" from sentence examples published by news publications.

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The role of a Mizrahi leader is to reduce gaps between Mizrahim and Ashkenazim. Period.
As a result, many Mizrahi Israelis resent the Ashkenazim, seeing them as an out-of-touch, godless elite.
Mizrahim earn roughly 2500 percent less per capita than Ashkenazim, according to Momi Dahan, a professor of public policy at Hebrew University.
Some say the children were sold to Eastern European Jews, known as Ashkenazim, or Holocaust survivors who couldn't have children of their own.
In their ethnic garb, often with no knowledge of Hebrew, they struck the native-born Israeli sabras and the European Ashkenazim as provincial and uneducated.
The socioeconomic gap between Ashkenazim and Mizrahim has since narrowed, spurred by a rise in interethnic marriage (about a third of Jewish Israeli children born today are ethnically mixed).
Leaders of Shas, the main Mizrahi party now in a coalition with Likud, have given hard-line speeches about how Ashkenazim don't understand Palestinians, having never lived among Arabs themselves.
The divide between Jews from Christian countries (known as Ashkenazim) and from Muslim countries (generally called Mizrahim) has always been the key fault line in Israeli society, with the former clearly on top.
Exhibits at the museum depict a hard landing for the Iraqi immigrants in the early years of Israel, where Ashkenazim, or Jews of European descent, were the ruling elite and Sephardim, Jews with roots in the Middle East, faced prejudice.
His father was a career officer in the Israeli equivalent of the Navy Seal s and in the Shin Bet, the intelligence services; when the family entertained, they did so in a way that would have struck most Ashkenazim as alien.
The call for a more thorough accounting comes against the background of a cultural reawakening, or revolt, by Israel's Mizrahi Jews, who hail from North African and Middle Eastern countries, against the old cultural hegemony of the Ashkenazim, of European origin.
Ashkenazim dominated early Zionist discourse as they dominated early Israeli society: They comprised the governmental and economic and cultural elite, while at the opposite extreme of the caste system were Mizrahim, Jews from Arab lands who were tasked with putting Ashkenazi theories into practice through labor.
Mizrahim rightfully came to resent this discrimination, along with their impoverishment and lack of political representation, and, as Israel's survivalist wars gave way to ongoing conflict with Palestinians, they voiced their dissent through accusing their Ashkenazi leaders of weakness: Ashkenazim were liberal humanists unwilling, or unable, to protect them.
Mizrahi antipathy for Israel's neighbors, informed by cruel acculturation to Arab rule, but fomented by resentment of Ashkenazi power, was transmuted into policy in proportion with the changing demographics of the country: It was only in this generation that Mizrahim were due to have supplanted Ashkenazim as the majority Jewish ethnicity in Israel.
Where Mr. Trump would later appeal to the American white working class, Mr. Netanyahu melded Israeli ultra-Orthodox, secular Russian immigrants and working-class Mizrachi voters, whose forebears lived in the Arab world, into a political base hungry to give the educated, liberal, European-descended Ashkenazim of Tel Aviv their comeuppance, said Ari Shavit, an author and former columnist who has followed Mr. Netanyahu throughout his career.
Georgian Jews viewed the Ashkenazim as godless and secular, while the Ashkenazim looked down on the Georgian Jews. Zionism was a uniting cause for the two groups. Ashkenazim joined Zionist organizations and began to spread their ideas to the Georgian Jewish communities. In 1897, the first Zionist organization was established in Tbilisi.
Thereafter, the Ashkenazim established a synagogue within their own, adjacent courtyard.
Thus, it is still pronounced as such by some Sephardim and Ashkenazim.
Compared with these Ashkenazim the Krymchaks seemed somewhat backward; their illiteracy rates, for example, were quite high, and they held fast to many superstitions. Intermarriage with the Ashkenazim reduced the numbers of the distinct Krymchak community dramatically. By 1900 there were 60,000 Ashkenazim and only 6,000 Krymchaks in Crimea. In the mid-19th century the Krymchaks became followers of Rabbi Chaim Chizekiahu Medini, also known by the name of his work the Sedei Chemed, a Sephardi rabbi born in Jerusalem who had come to Crimea from Istanbul.
Patai states in his other book The Myth of the Jewish Race that percentage of cousin marriage among Jews varies extensively with geographic location. Among Israeli Ashkenazi Jews, who originate mainly from Europe, the first-cousin marriage rate was measured in a 1955–7 study at 1.4% and other cousin marriages at 1.06% of all marriages. But among non-Ashkenazim the first-cousin marriage rate was 8.8% and an additional 6.0% of marriages were between more distant cousins. Thus a total 14.6% of marriages between non-Ashkenazim were consanguineous compared with only 2.5% for Ashkenazim.
Daniel Goldschmidt, Meḥqare Tefillah u-Fiyyut (On Jewish Liturgy): Jerusalem 1978. This rite is the only surviving descendant of the original French rite, as known to Rashi, used anywhere in the world: French Ashkenazim since 1394 have used the German- Ashkenazic rite. In musical tradition and in pronunciation, Italian Ashkenazim differ considerably from the Ashkenazim of other countries, and show some assimilation to the other two communities. Exceptional are the north-eastern communities such as that of Gorizia, which date from Austro-Hungarian times and are much closer to the German and Austrian traditions.
Often the Syrian Sephardim and European Ashkenazim were isolated from each other, as they came from different cultural spheres and tended to settle with others of their kind. They were not united across such barriers by Judaism. But in the 21st century, the Ashkenazim and Sephardim have largely melded into a single communal identity in Latin America.
The Ashkenazi Jews and the Georgian Jews began establishing contact with each other, but relations were strained. Georgian Jews viewed the Ashkenazim as godless and secular, while the Ashkenazim looked down on the Georgian Jews. Zionism was a uniting cause for the two groups. Beginning in 1863, groups of Jews began making aliyah, mostly for religious reasons.
Entire communities migrated to the cities, where Jewish populations swelled dramatically. In 1700, the Jewish population of Amsterdam was 6,200, with Ashkenazim and Sephardim in almost equal numbers. By 1795 the figure was 20,335, the vast majority being poor Ashkenazim from rural areas. Because Jews were obliged to live in specified Jewish quarters, there was severe overcrowding.
A synagogue always contains an ark, called aron ha-kodesh by Ashkenazim and hekhal by Sephardim, where the Torah scrolls are kept.
To read them is a venerable custom among Ashkenazim, but some Sephardic Jews do not associate the three books with the three festivals.
In many traditions, the front door of the house is opened at this point. Psalms 79:6–7 is recited in both Ashkenazi and Sephardi traditions, plus Lamentations 3:66 among Ashkenazim. Most Ashkenazim have the custom to fill a fifth cup at this point. This relates to a Talmudic discussion that concerns the number of cups that are supposed to be drunk.
Blumberg (1981), pp. 62–63. In 1488, Obadiah ben Abraham Bartenura described a large courtyard containing many houses for exclusive use of the Ashkenazim, adjacent to a "synagogue built on pillars", referring to the Ramban Synagogue.Shulman (1992), p. 51–52. The Ramban Synagogue had been used jointly by both Ashkenazim and Sephardim until 1586, when the Ottoman authorities confiscated the building.
In many traditions, the front door of the house is opened at this point. Psalms 79:6–7 is recited in both Ashkenazi and Sephardi traditions, plus Lamentations 3:66 among Ashkenazim. Most Ashkenazim have the custom to fill a fifth cup at this point. This relates to a Talmudic discussion that concerns the number of cups that are supposed to be drunk.
In a letter of Aryeh Judah Meisels of Apta, written in Jerusalem, the Ashkenazim accused the Sephardim of bad faith, declaring that, in spite of assurances to the contrary, the Ashkenazim were discriminated against and compelled to rely entirely upon their own resources.Luncz, Jerusalem, ii. 148–157. The Ashkenazim of Safed remained united with the Sephardim and drew from the general halukkah. A letter dated 1778, and written from Safed by Israel Perez Polotzker to the gabbaim of Vitebsk, Russia, states that their meshulachim came to the house of Baruch Ananio, the head gabbai of the central committee at Constantinople, and received 3,000 lire.
The German Jews, who ordinarily did not recognize the jurisdiction of the Sephardim, and who, being largely scholars, refused to pay the Jews' tax, nevertheless bowed to Ashkenazi's authority. The Ashkenazim had to contribute to the Jews' tax one- sixth of the sum that was sent from Europe for their support (see Halukka); otherwise the Sephardim, who were on the verge of penury, could not have remained in Jerusalem under the merciless exploitation of the Turkish pashas. This peaceable arrangement between the Ashkenazim and the Sephardim was due solely to the personal influence of Ashkenazi; for immediately upon his death the Ashkenazim refused to keep their pledge.
Ecclesiastes (Hebrew: Kohelet; קהלת) is read publicly in some communities, especially by Ashkenazim, on the Sabbath of Sukkot (us. Sept/Oct). In other communities it is not read at all.
As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.Dosick (2007), p. 61.
P. 28.) Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 132. (Алтынцев А.В., "Чувство любви в понимании евреев-ашкенази Удмуртии и Татарстана".
Bussow, 2011, p. 162 The Jewish population included Ashkenazim, Sephardim and Maghrebin while the Christians were mostly Protestants. In 1918 the Sheikh Jarrah quarter of the Sheikh Jarrah nahiya contained about 30 houses.
The names of some of the cantillation signs differ in the Ashkenazi, Sephardi, Italian and Yemenite traditions; for example Sephardim use qadma to mean what Ashkenazim call pashta, and azla to mean what Ashkenazim call qadma.Technically, qadma/azla before gerish is a different sign from qadma before other disjunctives, even though they look identical. Sephardim reserve azla for the first of these: the second is qadma meḥabber. In this article, as in almost all Hebrew grammars, the Ashkenazi terminology is used.
Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 130. (Алтынцев А.В., "Чувство любви в понимании евреев-ашкенази Удмуртии и Татарстана". Наука Удмуртии. 2013. №4.
Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), pp. 131–132. (Алтынцев А.В., "Чувство любви в понимании евреев-ашкенази Удмуртии и Татарстана". Наука Удмуртии. 2013. №4.
Ashkenazim – Jews of European origin – are Israel's "white folks." Like most white people in multicultural societies, Ashkenazim do not think of themselves in racial or ethnic terms, but rather as "just people", whereas people from any other cultural group are "ethnic" and "minorities". However, in the Israeli context, sometimes even the minority status of oppressed or disadvantaged groups is denied, because (as was frequently said by interviewees in the film) by now, "aren't we all just Israeli?" Yiddish has been replaced with Hebrew, exile with occupation, the shtetl with the kibbutz.
I, Jewish Diaspora in China by Xu Xin, p.162, Ember, Melvin; Ember, Carol R.; Skoggard, Ian (Eds.), Springer 2004 The Jewish population, which had totaled 60 Sephardim in 1882, grew to 100 in 1921 (mostly Sephardim), and 250 in 1954 (half Sephardim and half Ashkenazim). Growth then slowed, and the population numbered only 230 in 1959, and 200 in 1968 (70 Sephardim and 130 Ashkenazim).The Virtual Jewish History Tour - Hong Kong Ho Fook and Robert Hotung's father was the Jewish Dutch man Charles Henri Maurice Bosman.
Non- Oriental (and General Israeli) pronunciation lost the emphatic and pharyngeal sounds of Biblical Hebrew under the influence of Indo-European languages (Germanic and Slavic for Ashkenazim and Romance for Sephardim). The pharyngeals and are preserved by older Oriental speakers. Dialectally, Georgian Jews pronounce as , while Western European Sephardim and Dutch Ashkenazim traditionally pronounce it , a pronunciation that can also be found in the Italian tradition and, historically, in south-west Germany. However, according to Sephardic and Ashkenazic authorities, such as the Mishnah Berurah and the Shulchan Aruch and Mishneh Torah, is the proper pronunciation.
Many Ashkenazim say this passage every weekday night after Hashkivenu. This custom is discussed in Tosafot of Tractate Berakhot 4a. There are Moroccan communities that also recite Yiru Enenu during Arvit immediately following the end of Yom Kippur.
Veyiten Lecha () is a lengthy collection of verses recited by Jews on Saturday night at the conclusion of Shabbat. Ashkenazim recite this towards the end of the Maariv service, whereas Sephardim postpone it until after the Havdalah ceremony.
"To complete the Hallel"). When the abridged Hallel is recited, such as on Rosh Hodesh, no blessing is said at all. Among Ashkenazim, the prevailing custom is to use the blessing "Likro et haHallel" (Heb. לקרוא את ההלל, lit.
The Book of Ruth (רות) is read in some communities, especially by Ashkenazim, before the reading of the Torah on the morning of Shavuot (us. May/June). Others read it in the Tikkun at night, or not at all.
Connected to this thesis is the theory, expounded by Paul Wexler, that the grammar of Yiddish contains a Khazar substrate. In 2018, Kevin Alan Brook cited genetic data to argue against the claim that Ashkenazim have any amount of Khazarian ancestry.
The Arab creditors, however, still refused to relinquish the claims they had on the Jews and continued to interfere with the works. Zoref, claiming that the Ashkenazim currently in Jerusalem were not related in any way to those who had borrowed the money at the turn of the 18th century, was forced to appear in court requesting a further ruling cancelling the debts. He mentioned that an injunction had already been passed that absolved the Ashkenazim from repaying the debtMorgenstern (2006), p. 121. and maintained that the Turkish Statute of Limitations cancelled out the debts of Judah heHasid's followers.
More elaborate versions are prepared by Sephardim with orzo or rice, or the addition of lemon juice or herbs such as mint or coriander, while Ashkenazim may add noodles.Gur, pp. 194-195 An Israeli adaption of the traditional Ashkenazi soup pasta known as mandlen, called "shkedei marak" ("soup almonds") in Israel, are commonly served with chicken soup. Particularly on holidays, dumplings are served with the soup, such as the kneidlach (matzah balls) of the Ashkenazim or the gondi (chickpea dumplings) of Iranian Jews, or kubba, a family of dumplings brought to Israel by Middle Eastern Jews.
Sephardim (and, in Israel, most who follow Nusach Sefard) then say Psalm 121 (or another topical Psalm), say the Mourner's Kaddish and repeat Barechu, before concluding with the Aleinu. Ashkenazim, in the diaspora, neither say Psalm 121 nor repeat Barechu, but conclude with Aleinu followed by the Mourner's Kaddish (in Israel, Ashkenazim do repeat Barechu after mourner's Kaddish). From the beginning of Elul through Hoshanah Rabbah (and outside of Israel, on Shemini Atzeret as well), Nusach Ashkenaz recites Psalm 27, which contains many allusions to the Days of Awe and Sukkot. This is again followed by the mourner's Kaddish.
All Dutch Jews have for centuries named children after the children's grandparents, which is otherwise considered exclusively a Sephardi tradition. (Ashkenazim elsewhere traditionally avoid naming a child after a living relative.) In 1812, while the Netherlands was under Napoleonic rule, all Dutch residents (including Jews) were obliged to register surnames with the civic authorities; previously only Sephardim had complied with this. Although the Ashkenazim had avoided civic registration, many had been using an unofficial system of surnames for hundreds of years. Also under Napoleonic rule, an 1809 law required Dutch Jewish schools to teach in Dutch as well as Hebrew.
Ashkenazic Jews are banned from Jerusalem along with anyone who looks like an Ashkenazi Jew. Some Ashkenazim dressed up like Sephardic Jews in order to fool the authorities. ;1721: Maria Barbara Carillo was burned at the stake for heresy during the Spanish Inquisition.
Ashrei is recited, followed by half-Kaddish, the Amidah (including repetition), Tachanun, and then the full Kaddish. Sephardim insert Psalm or , followed by the Mourner's Kaddish. After this follows, in most modern rites, the Aleinu. Ashkenazim then conclude with the Mourner's Kaddish.
Ktav Publishing House, 1959. p. 89 It is customary among many Ashkenazim to have children sing "Adon 'Olam" after Mussaf and "Yigdal" after Shabat and Holiday Maariv. Among Sefardim, Mizrachim, Yemenites, and some Askenazim, a child leads the congregation in Kriyat Shema.
Dublin, 1838, p. 250. Captain Phillips on 28 October 1718 leased a plot of land, on which Ballybough Cemetery was subsequently built, to the Ashkenazim, who had recently established a small community in Dublin.History of Jewish cemetery Ballybough It is Ireland's oldest Jewish cemetery.
Minhag Polin/Minhag Lita (Polish/Lithuanian/Prague rite) is the Ashkenazi minhag of the Polish Jews. Nusach Ashkenaz may be subdivided into the German or Western branch ("Minhag Ashkenaz"), used in Western and Central Europe, and the Polish/Lithuanian or Eastern branch ("Minhag Polin"), used in Eastern Europe, the United States and by some Israeli Ashkenazim, particularly those who identify as "Lithuanian". Minhag Polin has historically been the most common minhag among Ashkenazim in Poland, eastern Germany, Austria, Hungary, Belarus, Lithuania, Romania, and Russia. There are a number of minor differences between the Israeli and American Ashkenazi practice, in that the Israeli practice follows some practices of the Vilna Gaon.
Mincha or Minha may be recited from half an hour after halachic noontime until sunset. Sephardim and Italian Jews start the Mincha prayers with Psalm 84 and Korbanot (), and usually continue with the Pittum hakketoret. The opening section is concluded with . Western Ashkenazim recite the Korbanot only.
The city of Sarapul was one of the residence centers of the Udmurt Jews,Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 131. (Алтынцев А.В., "Чувство любви в понимании евреев- ашкенази Удмуртии и Татарстана". Наука Удмуртии. 2013. №4.
There are a number of opinions concerning the paragraph Yehalelukha which normally follows Hallel, and Yishtabakh, which normally follows Nishmat. Most Ashkenazim recite Yehalelukha immediately following the Hallel proper, i.e. at the end of Psalm 118, except for the concluding words. After Nishmat, they recite Yishtabakh in its entirety.
The Sephardim are said to have conducted their Talmud Torah schools more methodically than the Ashkenazim, particularly in Europe. The one in Amsterdam was highly praised by Shabbethai Horowitz ("Wawe ha-'Ammudim," p. 9b, appended to "Shelah", Amsterdam, 1698). Shabbethai Bass, in the introduction to his "Sifte Yeshanim" (p.
Gur, pp. 228-236 Fish dishes, symbolizing abundance, are served; for example, gefilte fish is traditional for Ashkenazim, while Moroccan Jews prepare the spicy fish dish, chraime. Honey cake (lekach) is often served as dessert, accompanied by tea or coffee. Dishes cooked with pomegranate juice are common during this period.
It was founded as a settlement around a Demidov ironworks, which was constructed in 1761–1767. It was granted town status in 1945. The city of Kambarka was one of the residence centers of the Udmurt Jews.Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013.
Where heaven touches earth, Feldheim Publishers, 2001. Pg. 233. Through his efforts after he retook office in 1878, Salant was able to procure the dignities previously granted by the Ottoman government only to the Sephardim, for the Ashkenazim as well. He became the first official Ashkenazic Chief Rabbi of Jerusalem.
In one case, three Jews who had been sentenced to death were killed by a mob despite the sentences having been repealed by the tsar. The medieval Jewish population of Bulgaria was Romaniote until the 14th to 15th centuries, when Ashkenazim from Hungary (1376) and other parts of Europe began to arrive.
The Russian Empire annexed Crimea in 1783. The Krymchaks were thereafter subjected to the same religious persecution imposed on other Jews in Russia. Unlike their Karaite neighbors, the Krymchaks suffered the full brunt of anti-Jewish restrictions. During the 19th century many Ashkenazim from Ukraine and Lithuania began to settle in Crimea.
Ashkenazim also do not eat legumes, known as kitniyot. Over the centuries, Jewish cooks have developed dishes using alternative ingredients and this characterizes Passover food in Israel today.Gur, pp. 250-263 Chicken soup with matza dumplings (kneidlach) is often a starter for the Seder meal among Israelis of all the ethnic backgrounds.
Initially the Ashkenazi Jews lived in the vast majority in the workmen's settlement of Izhevsky Zavod (at present Izhevsk) Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 131. (Алтынцев А.В., "Чувство любви в понимании евреев-ашкенази Удмуртии и Татарстана". Наука Удмуртии. 2013. №4.
In 2007, her film Ashkenaz was released. The film dealt with the way the hegemonic Ashkenazi culture is "unmarked" or invisible in Israel, whereas every other group is "ethnic" and a minority, even though numerically Ashkenazim are not the majority. When she approached the New Israel Fund for backing, she requested that the film be included in its minority track program. The request met with confusion and even antagonism, which Trabelsi had anticipated and perhaps wanted to trigger, to prove the point of the film, that Ashkenazim do not believe themselves to have an ethnicity, they are just "regular" – and accordingly, there is no such thing as "Ashkenazi cinema", although the funders, recipients, and filmmakers in Israel are overwhelmingly of Ashkenazi origin.
Baron de Montesquieu's environmentalism-centric view continued further in Isaac de Pinto's explanation of the differences between Jews in Europe, stating that Montesquieu's claim explained the 'wealthy and cultured Sephardim in southern France' and the 'miserable, uncouth Ashkenazim of eastern France'. The perspective on Blacks and Jews changed once again when the Jewish community came under attack for a money-lending role in the local economy and Christian Wilhelm Dohm, a Prussian official, was called upon to compose a treatise allowing Jews fair treatment by the state. In his writing, Dohm did not distinguish between Ashkenazim and Sephardim, but instead claimed the shortcomings of Jews were, in fact, the shortcomings of the trading class and can be changed by altering their circumstances.
A third synagogue has been formed in Wembley. Over the centuries the community has absorbed many Sephardi immigrants from Italy and North Africa, including many of its rabbis and hazzanim. The current membership includes many Iraqi Jews and some Ashkenazim, in addition to descendants of the original families. The Wembley community is predominantly Egyptian.
In Sephardi households, these included rice, flour, lentils, beans, olives and cheese. Ashkenazim stored wine, spirits, olives, sesame oil and wheat. At the end of the summer, large quantities of eggs were packed in slaked lime for the winter. Most Sephardic and Ashkenazi families would also buy large quantities of grapes to make wine.
Marat Guta bat R. Nathan (d. 1308) was another of the early firzogerin of whom it was written: "she prayed from the women in her lovely prayer." The phenomenon of women precentors continued to develop and spread geographically. Examples are found across Europe, the Mediterranean and the Americas, as well as among Ashkenazim and Sephardim.
In 1946, it was declared a National Historic Site. The first congregation was made up of Sephardic Jews, who are believed to have come via the West Indies, where they participated in the triangular trade along with Dutch and English settlements. They practiced a Spanish and Portuguese Jewish liturgy and ritual. Later some early Ashkenazim joined the congregation.
The media furor that followed raised accusations of racism, that the criticism was because of the relatively large number of Mizrahi candidates on the list with the addition of Elmakiyes and Orly Levy-Abekasis, as well as counter- accusations that Elmakiyes is "anti-Ashkenazi". Elmakiyes stated that her problem is specifically with racists, and not Ashkenazim as a group.
The Israelite Cemetery () of La Paz is the only Jewish cemetery in Uruguay. It was established November 28, 1917. There are sections dedicated to Jews of different origins: Sephardim, Hungarian, German, Ashkenazim, etc. In 2014, QR codes were being implemented for its tombstones, in order to enable web access to images and location data for every tomb there.
Mountain Jews with chokha resting after a day of work. Mountain Jews are not Sephardim (from the Iberian Peninsula) nor Ashkenazim (from Central Europe) but rather of Persian Jewish origin, and they follow some Mizrachi customs. Mountain Jews tenaciously held to their religion throughout the centuries, developing their own unique traditions and religious practices.Cnaan Liphshiz. (2013).
Naberezhnye Chelny was granted town status on August 10, 1930, and was called Brezhnev (after Leonid Brezhnev) from 1982 to 1988. The city of Naberezhnye Chelny was one of the residence centers of the Udmurt Jews, who spoke Udmurtish Yiddish.Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 131.
At the turn of the 19th century there were four temples in Izhevsky Zavod. St. Michael's Cathedral was built between 1897 and 1915. Izhevsky Zavod was one of the residence centers of the Udmurt Jews, who spoke Udmurtish Yiddish.Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 131.
Alba Iulia synagogue The Jewish community, which was the first in Transylvania, was established in the mid-16th century. In the 17th century, a Sephardic community was founded. The 18th century saw an influx of Ashkenazim from Hungary and Wallachia, as well as Sephardim. From 1754 to 1868, the town rabbi was the chief rabbi of Transylvania.
In the lexicon of Ashkenazi Jews from Udmurtia and Tatarstan there are recorded versions of the kosher-style appellation of latkes during the eight-day Hanukkah holiday.Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 131. (Алтынцев А.В., "Чувство любви в понимании евреев- ашкенази Удмуртии и Татарстана".
In Judaism, Ecclesiastes is read either on Shemini Atzeret (by Yemenites, Italians, some Sepharadim, and the mediaeval French Jewish rite) or on the Shabbat of the Intermediate Days of Sukkot (by Ashkenazim). If there is no Intermediate Sabbath of Sukkot, Ashkenazim too read it on Shemini Atzeret (or, in Israel, on the first Shabbat of Sukkot). It is read on Sukkot as a reminder not to get too caught up in the festivities of the holiday, and to carry over the happiness of Sukkot to the rest of the year by telling the listeners that, without God, life is meaningless. The final poem of Kohelet () has been interpreted in the Targum, Talmud and Midrash, and by the rabbis Rashi, Rashbam and ibn Ezra, as an allegory of old age.
There were Portuguese Jews living in Hamburg as early as the 1590s. Records attest to their having a small synagogue called Talmud Torah in 1627, and the main synagogue, Beth Israel, was founded in 1652. From the 18th century on, the Portuguese Jews were increasingly outnumbered by "German Jews" (Ashkenazim). By 1900, they were thought to number only about 400.
Dissident congregants, together with some Ashkenazim, accordingly founded the West London Synagogue in Burton Street in 1841. An official branch synagogue in Wigmore Street was opened in 1853. This moved to Bryanston Street in the 1860s, and to Lauderdale Road in Maida Vale in 1896. A private synagogue existed in Islington from 1865 to 1884, and another in Highbury from 1885 to 1936.
Contributions intended only for Ashkenazim were sent to Rabbi Samuel Salant. The New York Society for the Relief of the Poor in Palestine forwarded to Rivlin about $1,250 yearly. Baltimore was the next best center, sending about $500 yearly through the congregations Chizuk Emoonah and Shearith Israel. Altogether the American contributions to the halukkah did not exceed $5,000 per annum up to 1885.
The Cuban Jewish community split into three sectors: Americans, Sephardim, and Ashkenazim, each with its own cemetery and communal activities. The Jews' economic situation gradually improved and by 1959 the Jewish working class had nearly disappeared. In 1959 before the Revolution, an estimated 15,000 Jews lived in Havana, where they had five synagogues. More Jewish Cubans lived outside the capital.
Contrary to prevalent custom, no lattice hid from view the women sitting separately at the upper story. A choir and an organ accompanied the prayer: instrumental music in synagogue was almost unknown among Ashkenazim, and the organ was strongly associated with church services. Another feature was the use of Sephardic pronunciation, deemed more aesthetic than the traditional Ashkenazi one.Meyer, Response, pp. 36-39.
Liebman was raised in Brooklyn, New York, by his parents, Benjamin "Benny" Liebman and Rose Schorr. His parents were Ashkenazim (Yiddish-speaking Jews) from Galicia, a region that at the time was part of Poland and is today part of the Ukraine. Liebman recalled his youth as growing amid "a polyglot collection of middle class families". He was bar mitzvahed in September 1936.
It was established in April 1759, initially as a center for metallurgical enterprises, and the economic focus on metal related industry remains. Town status was officially granted to it in 1935. The city of Votkinsk was one of the residence centers of the Udmurt Jews, who spoke Udmurtish Yiddish.Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013.
Most Sephardim recite Patach Eliyahu every morning as part of the order for the morning blessings before Shacharit. Chassidim who pray according to the nusach of Arizal as compiled by Rabbi Shneur Zalman of Liadi recite it every Friday before the Minchah prayer as a preparation for Shabbat. Ashkenazim do not generally recite Patach Eliyahu in the course of prayer.
The first Ashkenazim who arrived in Amsterdam were refugees from the Chmielnicki Uprising in Poland and the Thirty Years War. Their numbers soon swelled, eventually outnumbering the Sephardic Jews at the end of the 17th century; by 1674, some 5,000 Ashkenazi Jews were living in Amsterdam, while 2,500 Sephardic Jews called Amsterdam their home.Ashkenazi Jews in Amsterdam. Edward van Voolen.
Israel also has small populations of Italian (rite) Jews from Italy and Romaniote Jews from Greece, Cyprus and Turkey. Both groups are considered distinct from the Sephardim and the Ashkenazim. Jews from both communities made aliyah in relatively large numbers during the 20th century, especially after the Holocaust. Both came in relatively small numbers as compared to other Jewish groups.
In 2001 Nebel et al. compared three Jewish and three non-Jewish groups from the Middle East: Ashkenazim, Sephardim, and Kurdish Jews from Israel; Muslim Arabs from Israel and the Palestinian Authority Area; Bedouin from the Negev; and Muslim Kurds. They concluded that Kurdish and Sephardi Jews were indistinguishable from one another, whereas both differed slightly, yet noticeably, from Ashkenazi Jews. Nebel et al.
We conclude that four founding mtDNAs, likely of Near > Eastern ancestry, underwent major expansion(s) in Europe within the past > millennium… A 2007 study by J. Feder et al. confirmed the hypothesis of the founding of non-European origin among the maternal lines. Their study did not address the geographical origin of Ashkenazim and therefore does not explicitly confirm the origin "Levantine" of these founders.
The Penny cyclopædia of the Society for the Diffusion of Useful Knowledge: v. 1–27, Volume 23, C. Knight, 1842. In 1850, Tiberias contained three synagogues which served the Sephardi community, which consisted of 80 families, and the Ashkenazim, numbering about 100 families. It was reported that the Jewish inhabitants of Tiberias enjoyed more peace and security than those of Safed to the north.
The newcomers went deeper into debt to build a small synagogue. In 1720, Arab creditors broke into the synagogue, set it on fire, and took over the area. The Turkish authorities blamed all Ashkenazi Jews for the mess, refused to make a distinction between the old Jerusalem community and the newcomers, held them collectively responsible for the debts, and banned all Ashkenazim from the area.
While all anti-Semitic discriminations hit its members as hard as the Ashkenazim, the congregation was not the main target of aggressive active assaults. In 1935 the congregation, comprising 150 members, moved its synagogue into a villa in Innocentiastr. #37 and left the old synagogue to the Ashkenazi congregation of Hamburg. The Sephardic synagogue was not attacked in the night of the November Pogrom.
An influx of German and Polish Jews followed the Napoleonic Wars in Europe. The increasing number of Ashkenazim led to the founding of the city's second synagogue, B'nai Jeshurun, in 1825. The late arrival of synagogues can be attributed to a lack of rabbis. Those who were interested in training as a Rabbi could not do so in America before this part of the century.
Eastern European (or Ashkenazi) charoset is made from chopped walnuts and apples, spiced with cinnamon and sweet red wine. Honey or sugar may be added as a sweetener and binder. The mixture is not cooked. Many Ashkenazim refer to any charoset that includes fruit other than apples as "[name of fruit] charoset" as they do not consider it to be "charoset" in a strict sense.
Baruch Adonai L'Olam is a prayer that is recited by some Jewish communities, during Maariv on weekdays immediately preceding the Amidah. It contains a tapestry of 18 biblical verses, followed by a blessing titled Yiru Eineinu (may our eyes see). The prayer is recited by Ashkenazim outside of Israel, except Chabad-Lubavitch and followers of the Vilna Gaon. It is also said by Baladi Yemenite Jews in and out of Israel.
Before 1945, there were about 2.000 Dutch Jews in Indonesia. Some Jews even converted to Christianity or Islam during the Japanese occupation when Jews were sent to internment camps, and the Indonesian National Revolution when Eurasians were targeted. In 1957, it was reported that around 450 Jews remained, mainly Ashkenazim in Jakarta and Sephardim in Surabaya. The community decreased to 50 in 1963 and to 20 in 1997.
In the winter of 1700, a group of around 500 Ashkenazim led by Judah heHasid arrived from Europe. They were mystics who were intent on advancing the arrival of the Messianic Era by settling in Jerusalem and leading ascetic lives.Millgram (1990), pp. 109–14. A few days after their arrival in the city, heHasid died, and without a leader, their messianic hopes dissipated and the community began to disintegrate.
Nevertheless, in late 1815, leader of the Safed Perushim, Rabbi Menachem Mendel of Shklov, arrived in Jerusalem with a group of followers. They directed their main efforts to rebuilding he-Hasid's synagogue, which had symbolised the expulsion of the Ashkenazim from Jerusalem. By this, they intended to demonstrate the re- establishment of Ashkenazic presence in the city. Rebuilding one of Jerusalem's ruins would also have symbolic kabbalistic significance.
Among Ashkenazim only thirteen lines are sung, one for each creed; the last line, dealing with the resurrection of the dead, is repeated to complete the antiphony when the hymn is responsorially sung by the Chazzan and congregation. Sephardim, who sing the hymn in congregational unison throughout, use the following line as the 14th: "These are the 13 bases of the Rule of Moses and the tenets of his Law".
Most Uruguayans baptize their children and marry in churches, but don't attend church that often. There is an estimated amount of 20,000 Jews in Uruguay, making it one of the most largest Jewish communities in South America and in the world. Most Jews in Uruguay are Sephardi Jews, followed by Ashkenazim, Mizrahim, and Italkim. During European migration to South America, many German Jews and Italian Jews migrated to Uruguay.
The group arrived in Jerusalem on October 14, 1700. At that time, about 200 Ashkenazi and about 1,000 Sephardi Jews lived in the city, mostly on charities from the Jewish diaspora. The sudden influx of between 500 and 1,000 Ashkenazim Sources vary on the number:The Churva, by Dovid Rossoff puts the number at "over 500"; others put it at 1000. produced a crisis: the local community was unable to help such a large group.
A badchen or badkhn (a Hebrew word meaning jester has been Yiddishized as badchen) is a Jewish comedian with scholarly overtones, who was called on to entertain guests at weddings among the Ashkenazim of Eastern Europe. Today they are found in all countries with Chassidic populations, including the United States. Contemporary badchen perform their shtick at weddings. The badchen was considered a standard part of the wedding party, as de rigueur as the officiating rabbi.
Akkab ben Ashkenazim is a human of middle-eastern descent born and raised in the mean streets of Stonehaven. More the scrapping street tough, than a military fighter, he is employed by Dwarkin Extermination Company. He had attended college, but was ejected when his political and philosophical stances and demonstrations were deemed too disruptive. He is a philosophical anarchist (though not a violent one), and has quite a police record as a result.
In subsequent years, other Jews came from those lands and also from Aragon, Naples, Venice and Provence. Later, in 1540 and 1560, Jews from Portugal sought refuge in Salonika in response to the political persecution of the marranos. In addition to these Sephardim, a few Ashkenazim arrived from Austria, Transylvania and Hungary. They were sometimes forcibly relocated under the Ottoman policy of "sürgün," following the conquest of land by Suleiman the Magnificent beginning in 1526.
The Neveh Shalom Synagogue () is the only synagogue of the Ashkenazi community in Suriname. The lot on Keizerstraat 82 was acquired in 1716 by Sephardi Jews. The original building was completed in 1723 and replaced the first Surinamese synagogue in the Jodensavanne, originally built of wood between 1665-1671 (but already rebuilt with bricks). The synagogue was sold to the Ashkenazim in 1735, and the Sephardim formed a separate community known as Tzedek ve-Shalom.
Interior in 2018 The Eldridge Street Synagogue is one of the first synagogues erected in the United States by Eastern European Jews (Ashkenazim). One of the founders was Rabbi Eliahu the Blessed (Borok), formerly the Head Rabbi of St. Petersburg, Russia. It opened in 1887 at 12 Eldridge Street in New York's Lower East Side, serving Congregation Kahal Adath Jeshurun. The building was designed by the architects Peter and Francis William Herter.
Brownsville's Jewish community began when two German Ashkenazim immigrants, brothers Joe and Sol Sternberger, founded the Adas Israel Congregation in 1867. As immigrants to the United States, the Sternbergers had brought a Torah written on sheepskin. Led by Isaac Levi, the Orthodox community first met for prayers in the home of Jacob and Karoline Felsenthal. Over the next fifteen years, members of Adas Israel moved toward Reform Judaism and membership grew to 25 families.
524-25 Old oriental speakers tend to use an alveolar trill , preserve the pharyngeal consonants and (less commonly) ,Zuckermann, G. (2005). "Abba, why was Professor Higgins trying to teach Eliza to speak like our cleaning lady?: Mizrahim, Ashkenazim, Prescriptivism and the Real Sounds of the Israeli Language", Australian Journal of Jewish Studies 19, pp. 210-31. preserve gemination, and pronounce in some places where non-Oriental speakers do not have a vowel (the shva na).
Like the rest of Yiddish-language culture, Yiddish theatre was devastated by the Holocaust. Most of the world's Yiddish-speakers were killed and many theatres were destroyed. Many of the surviving Yiddish-speaking Ashkenazim emigrated to Israel, where many assimilated into the emerging Hebrew-language culture, since Yiddish was discouraged and looked down upon by Zionists. In Soviet Union, the Moscow State Jewish Theatre continued to perform until 1948, when it was shut down.
The Ashkenazi Synagogue () is an Ashkenazi synagogue located near the Galata Tower in Karaköy neighborhood of Beyoğlu in Istanbul, Turkey. It is the only currently active Ashkenazi synagogue in Istanbul open to visits and prayers. The synagogue was founded by Jews of Austrian origin in 1900. It is also the last remaining synagogue from a total of three built by Ashkenazim, as the population of Ashkenazi Jews accounts for 4 percent of the total Jewish population of Turkey.
The Cohen modal haplotype and the most frequent Kurdish haplotype were the same on five markers (out of six) and very close on the other marker. The most frequent Kurdish haplotype was shared by 9.5% of Kurds, 2.6% of Sephardim, 2.0% of Kurdish Jews, 1.4% of Palestinian Arabs, and 1.3% of Ashkenazim. The general conclusion is that these similarities result mostly from the sharing of ancient genetic patterns, and not from more recent admixture between the groups.
Whisked whole eggs or egg whites are frequently used to make pastries without leavening agents, such as angel and sponge cakes (potato starch replacing cake flour) and coconut and almond macaroons.History of Macaroons Handmade shmura matza Passover foods vary distinctly between Sephardic and Ashkenazic communities. Ashkenazim exclude rice, while it is served by Sephardim. Matza is traditionally prepared from water and flour only, but there are other varieties, such as egg matza, which may also contain fruit juice.
They settled in pre-existing Jewish population-centres, which were also the major trade centres of Ottoman-ruled Bulgaria. At this point, Sofia was host to three separate Jewish communities: Romaniotes, Ashkenazim and Sephardim. This would continue until 1640, when a single rabbi was appointed for all three groups. In the 17th century, the ideas of Sabbatai Zevi became popular in Bulgaria, and supporters of his movement, such as Nathan of Gaza and Samuel Primo, were active in Sofia.
This book is based on the infamous antisemitic text The Protocols of the Learned Elders of Zion. According to Uno, the Ashkenazim are "fake Jews", and are in charge of the world. Uno writes that Japanese are the descendants of the Ten Lost Tribes of Israel, and so will eventually defeat "fake Jews." In 1989, he established 株式会社リバティ情報研究所 (Kabushikigaisha Liberty Joho Kenkyujo; "The Liberty Information Research Institute, inc.").
Out of this sum they paid 2,000 lire to the Pasha for taxes and 250 lire for expenses of the meshulachim, the balance (750 lire) going to the halukkah.MS. in New York Public Library. In the credentials issued to Rabbi Abraham ha-Kohen of Lask, a Jerusalem meshulach sent to Poland in 1783, the Sephardic central committee writes that Ashkenazim in the Holy Land were taken care of and given a proportionate share of the halukkah.Schwarz, "Tebu'at ha-Aretz".
Most of them were Sephardim, followed by Ashkenazim, Mizrahim, and Italkim. The largest Jewish population was in Montevideo, which had 150 Jews in 1909. The first recorded minyan in Uruguay happened in 1912, and the first synagogue was opened in 1917 by a small Ashkenazi community. Jewish schools were opened in the 1920s, and in 1929, the Ashkenazi community set up an educational network. The majority of Jewish immigration to Uruguay took place in the 1920s and 1930s.
They were made welcome, even after the actual situation had become clear; however they were not permitted to establish a cemetery within the city walls. Thanks to the linguistic skills of the Sephardim and their contacts among their co-religionaries they controlled a large sector of the German market in provisions. The Sephardim differed culturally and socially from the Jews who came to Altona, and subsequently also to Hamburg, from the east. These were Yiddish Language speaking Ashkenazim.
In the second half of the 17th century, Amsterdam experienced an influx of Ashkenazim, Jews from Central and Eastern Europe. Jews often fled the pogroms in those areas. The first Ashkenazis who arrived in Amsterdam were refugees from the Khmelnytsky Uprising in Ukraine and the Thirty Years' War, which devastated much of Central Europe. They not only founded their own synagogues, but had a strong influence on the 'Amsterdam dialect' adding a large Yiddish local vocabulary.
According to Shenhav, Religion distinguished between Arabs and Arab Jews, thus marking nationality among the Arab Jews. David Rabeeya argues that while the Zionist movement succeed in creating a Jewish state it did irreparable harm to Arab Jews and Palestinians. He argues that Israel has already entered a post-Zionist era in which the influence of Zionist Ashkenazim has declined. With many Jews of European origin choosing to leave the country as Israel becomes less Western.
In 1860, Salant travelled to Germany, Amsterdam, and London to collect funds. Upon his return to Jerusalem, he succeeded in ensuring that his contributions were equally divided between the Sephardim and Ashkenazim. He also collected donations for the building of the Beis Yaakov Synagogue in Jerusalem. Also in 1860, a time of universal poverty and hardship, Rabbi Salant founded the Rabbi Meir Baal Haneis Salant charity together with his father-in-law, Rabbi Yosef Zundel Salant.
Two more benedictions are recited. The first praises God for taking the Jews out of Egypt, and the second prays for protection during the night. Ashkenazim outside of Israel (except Chabad-Lubavitch and followers of the Vilna Gaon) then add another blessing (Baruch Adonai L'Olam), which is made mostly from a tapestry of biblical verses. However, this is omitted on Shabbat and holidays, and by some at the conclusion of those days and on Chol HaMoed.
In connection with the Kazan "centralization" the Tatar Jewry on the main ethnocultural characteristics (language, food, holidays, religion, clothing, etc.) has been more or less holistic. Also the Jewish community of Udmurtia and Tatarstan have had for the greater part cultural-ethnic rather than religious basis because among its members were representatives of different religious characteristics Altyntsev A.V., "The Concept of Love in Ashkenazim of Udmurtia and Tatarstan", Nauka Udmurtii. 2013. № 4 (66), p. 128, p. 130-131.
During the Middle Ages, due to increasing geographical dispersion and re-settlement, Jews divided into distinct regional groups which today are generally addressed according to two primary geographical groupings: the Ashkenazi of Northern and Eastern Europe, and the Sephardic Jews of Iberia (Spain and Portugal), North Africa and the Middle East. These groups have parallel histories sharing many cultural similarities as well as a series of massacres, persecutions and expulsions, such as the expulsion from Spain in 1492, the expulsion from England in 1290, and the expulsion from Arab countries in 1948–1973. Although the two branches comprise many unique ethno-cultural practices and have links to their local host populations (such as Central Europeans for the Ashkenazim and Hispanics and Arabs for the Sephardim), their shared religion and ancestry, as well as their continuous communication and population transfers, has been responsible for a unified sense of cultural and religious Jewish identity between Sephardim and Ashkenazim from the late Roman period to the present. By 1764 there were about 750,000 Jews in the Polish–Lithuanian Commonwealth.
The highest frequencies of cousin marriages were found among Jews from Iraq (28.7%) and Iran (26.3%). High rates were also found among couples from Yemen (18.3%), Aden (17.8%), Tunisia (13.4%), and among Oriental Jews from the USSR (6.9%). Jews from Egypt, Syria, Lebanon, and Turkey saw rates of 7–10.7%. A later 1969–70 study rated the first-cousin marriage rate among Ashkenazim at 0.3% and other cousin marriages at 1.0%, while for non- Askhenazim the respective figures were 6.2% and 8.1%.
As a result of this, they became the overwhelming majority of Jews in the New World continents and countries, which previously were without native European or Jewish populations. These include the United States, Mexico, Canada, United Kingdom, Argentina, Australia, Brazil and South Africa, but with Venezuela and Panama being exceptions since Sephardim still compose the majority of the Jewish communities in these two countries. In France, more recent Sephardi Jewish immigrants from North Africa and their descendants now outnumber the pre-existing Ashkenazim.
The perceived discrimination against Mizrahim is believed to have been one of the main catalysts to the riot. This event was the initial recognition of an existing ethnic discrimination among Israeli Jews. The Mizrahim were viewed as passive recipients whereas the Ashkenazim actively contributed to the creation of the Zionist vision of a Jewish- national community in Israel. The Wadi Salib riots still resonate in Israeli society as a symptom of the social malaise that led to clashes between Mizrahi and Ashkenazi Jews.
Sometime in the post Biblical early medieval period, the Jews of central and south central Europe came to be called by the name Ashkenazim,Paul Kriwaczek, Yiddish Civilisation, Hachette 2011 p. 173 n. 9. in conformity with the custom of designating areas of Jewish settlement with biblical names, Spain being identified as Sefarad (), France as Tsarefat (), and Bohemia as Land of Canaan.Michael Miller, Rabbis and Revolution: The Jews of Moravia in the Age of Emancipation Stanford University Press,2010 p. 15.
During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.Dosick (2007), p. 60. Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim.
Examples of Hebrew are represented using the International Phonetic Alphabet (IPA) as well as native script. Although most speakers collapse the phonemes into ,Zuckermann, Ghil‘ad (2005), “Abba, why was Professor Higgins trying to teach Eliza to speak like our cleaning lady?”: Mizrahim, Ashkenazim, Prescriptivism and the Real Sounds of the Israeli Language, Australian Journal of Jewish Studies 19, pp. 210-31. the distinction is maintained by a limited number of speakers and will therefore be indicated here for maximum coverage.
This is the only record of a Jewish presence at the time, until 1680 when some of Levy's relatives arrived from Amsterdam shortly before he died. The first synagogue, the Sephardi Congregation Shearith Israel, was established in 1682, but it did not get its own building until 1730. Over time, the synagogue became dominant in Jewish life, organizing social services and mandating affiliation for all New York Jews. Even though by 1720 the Ashkenazim outnumbered Sephardim, the Sephardi customs were retained.
Shulchan Aruch rules that in shacharit, one should not leave the synagogue before Uva letzion.Orach Chaim 132 Uva letzion is not chanted at length; the greater portion is read in an undertone after the Chazzan has intoned the introductory lines. The chant for these, in the ritual of the Ashkenazim, is founded on the prayer-motive of Shabbat afternoon service. In Sephardic tradition, there is employed a special chant, of which a variant is used for Psalm 16, recited shortly afterward, at the expiration of Shabbat.
Potato bourekas Sephardic cuisine in particular is known for its considerable use of vegetables unavailable to the Ashkenazim of Europe, including spinach, artichokes, pine nuts and (in more modern times) squash. The cooking style is largely Middle Eastern, with significant admixtures of Spanish, Italian and North African flavors. The most popular Sephardic and Mizrahi dishes include malawach, jachnun, sabich, mofletta, meorav yerushalmi skhug and amba. The Mizrahi Jewish cuisine has many unique dishes that were eaten by Jews in Iraq, Eastern Turkey, Kurdistan, Iran and Yemen.
By the completion of the Ottoman conquest of the Bulgarian Empire (1396), there were sizable Jewish communities in Vidin, Nikopol, Silistra, Pleven, Sofia, Yambol, Plovdiv (Philippopolis) and Stara Zagora. In 1470, Ashkenazim banished from Bavaria arrived, and contemporary travellers remarked that Yiddish could often be heard in Sofia. An Ashkenazi prayer book was printed in Saloniki by the rabbi of Sofia in the middle of the 16th century. Beginning in 1494, Sephardic exiles from Spain migrated to Bulgaria via Salonika, Macedonia, Italy, Ragusa, and Bosnia.
It has been recorded as both a vocal and instrumental by many artists over the years, including Itzhak Perlman, Chava Alberstein, Benita Valente, and Ella Jenkins. It is a common lullaby among Ashkenazi European Jews (Ashkenazim). This song has multiple translations and multiple versions, which have slight changes in both Yiddish and English lyrics. One verse of the song appears in the Herman Wouk novel War and Remembrance in Yiddish as well as an English translation, and also in the TV miniseries based on the book.
Tosher Rebbe of Montreal, Quebec, Canada, waving the four species during Hallel To recite the blessing over the lulav and etrog, the lulav is held in one hand and the etrog in the other. Right-handed users hold the lulav in the right hand and the etrog in the left. The customs for those who are left-handed differ for Ashkenazim and Sephardim. According to the Ashkenazi custom, the lulav is held in the left hand, and according to the Sephardi custom, in the right hand.
Since the matzoh meal used in those foods is already baked, the grain will not ferment. Whether a chemical leavener such as baking soda may be used with flour in making egg matzoh is disputed among contemporary Sephardic authorities.Rabbi Ovadia Yosef permits it since the baking soda produces its own carbon dioxide rather than causing the grain to ferment while Rabbi Eliyahu Bakshi-Doron and others prohibit it. The question is purely academic to Ashkenazic rabbis since traditionally, most Ashkenazim do not egg matzoh on Passover.
En route, in Constantinople, he met and gained the friendship of Sir Moses Montefiore, then on his way to defend the Jews falsely accused in the Damascus Blood Libel. Salant arrived in Jerusalem in 1841, rejoining his father-in-law and about 500 other Ashkenazim who had preceded him. From 1848 to 1851 he served as a meshulach (fund-raiser), visiting the principal cities of Lithuania and Poland to collect money for the impoverished Jews of the Old Yishuv. This age-old practice was termed the Chaluka.
The Song of Songs (Hebrew: Shir ha-Shirim; שיר השירים) is read publicly in some communities, especially by Ashkenazim, on the Sabbath of Passover. In most Mizrahi Jewish communities it is read publicly each week at the onset of the Shabbat (Sabbath). There is also a widespread custom to read it at the end of the Passover Seder (us. March/April). In the Sephardi ritual it is read before the Mincha service on the afternoon of the seventh day of Passover (eighth day outside Israel).
The Bucharest Choral Synagogue The Jewish community of Bucharest was, at least initially, overwhelmingly Sephardi (until Ashkenazim began arriving from Moldavia in the early 19th century). Jews were first attested as shop owners under Mircea Ciobanul (ca.1550), and despite frequent persecutions and pogroms, formed a large part of the professional elites for most of Bucharest's history, and the largest percentage of the total population after Romanians (around 11%). The main Jewish-inhabited areas were centered on the present-day Unirii Square and the Văcăreşti neighbourhood.
It was also found that any two Ashkenazi Jewish participants in the study shared about as much DNA as fourth or fifth cousins. A study by Behar et al. (2013) found evidence in Ashkenazim of mixed European and Levantine origins. The authors found the greatest affinity and shared ancestry of Ashkenazi Jews to be (after that with other Jewish groups from southern Europe, Syria, and North Africa) with both Southern Europeans such as Italians and modern Levantines such as the Druze, Cypriots, Lebanese and Samaritans.
In the Haaretz review of Ashkenaz, Amos Noy writes, "In a brilliant move, the film does what in retrospect appears to be the only thing it could do with something that defines itself by way of negation: it turns to the negated and asks them to define it as they see it." Noy expounds on the refusal of Ashkenazim to see themselves as an ethnic group, who'd rather view themselves as distinguished from "the other": secular rather than religious, rational rather than emotional, cultures rather than primitive, educated rather than ignorant, not- oriental, not-Arab, and many more "nots". Noy wonders when a category of "Ashkenazi cinema" will be recognized, rather than simply "cinema", make by Ashkenazim, whereas cinema of other cultures is marked: Mizrahi cinema, Palestinian cinema, and so on. Poriya Gal, in her review of the film in Maariv, points out how often, in the film and independent of it, Ashkenazi people become offended at the use of the word Ashkenazi, as if any association of ethnicity and as a result, of ethnic strife is reserved for people of color: which in the Israeli Jewish context means Mizrahim, and in the wider context, Palestinians.
There is no tradition of reading Ecclesiastes. Most Spanish and Portuguese communities have no tradition of liturgical reading of the Shir haShirim (Song of Songs), unlike Ashkenazim who read it on Pesach and Oriental Sephardim who read it on Friday nights. However in the two weeks preceding Pesach a passage consisting of selected verses from that book is read each day at the end of the morning service. The chant is similar but not identical to the chant for Shir haShirim in the Moroccan tradition, but does not exactly follow the printed cantillation marks.
Gebratenes (roasted meat), chopped meat and Essig-Fleisch (vinegar meat) are favorite meat recipes. The Essig or, as it is sometimes called, Honig or Sauerbraten, is made by adding to meat which has been partially roasted with some sugar, bay- leaves, pepper, raisins, salt and a little vinegar. Knish is a snack food consisting of a meat or potato filling covered with dough that is either baked or grilled. A popular dish among Ashkenazim, as amongst most Eastern- Europeans, is pierogi (which are related to but distinct from kreplach), often filled with minced beef.
In the 11th and 12th centuries, the Jewish population may have been restricted to a separate quarter in Kyiv, known as the Jewish Town (Old East Slav: Жидове, Zhidovye, i.e. "The Jews"), the gates probably leading to which were known as the Jewish Gates (Old East Slavic: Жидовская ворота, Zhidovskaya vorota). The Kyivan community was oriented towards Byzantium (the Romaniotes), Babylonia and Palestine in the 10th and 11th centuries, but appears to have been increasingly open to the Ashkenazim from the 12th century on. Few products of Kyivan Jewish intellectual activity exist, however.
The congregation at Newport, never large, was initially composed of Jews with roots in the Sephardic Spanish and Portuguese diaspora, and by the eighteenth century, with some Ashkenazim. The first Jewish residents of Newport, fifteen Spanish Jewish families, arrived in 1658. It is presumed that they arrived via the communities in Curaçao, home to the oldest active Jewish congregation in the Americas, dating to 1651, and Suriname. The small community worshiped in rooms in private homes for more than a century before they could afford to build a synagogue.
Alter is both a surname and a given name. German and Jewish (Ashkenazic): distinguishing epithet for the older of two bearers of the same personal name. For the Ashkenazim: from the Yiddish personal name Alter, an inflected form of (‘old’). This was in part an omen name, expressing the parents’ hope that the child would live a long life; in part an apotropaic name, given to a child born after the death of a sibling, but also said to have sometimes been assumed by someone who was seriously ill.
The purpose of the CJC was to speak on behalf of the common interests of Jewish Canadians and assist immigrant Jews. The largest Jewish community was in Montreal, at the time the most largest, wealthiest and most cosmopolitan city in Canada. The vast majority of Montreal's Jews who arrived in the early 20th century were Yiddish-speaking Ashkenazim but their children chose speak English rather than French. Until 1964, Quebec had no public education system, instead having two parallel educational systems run by the Protestant churches and the Catholic church.
The London Beth Din (LBD) is the Ashkenazi Beth Din of the United Synagogue, the largest Ashkenazi synagogal body in London, England. In its capacity as Court of the Chief Rabbi, it is historically the supreme halakhic Authority for Ashkenazim in several Commonwealth countries and additionally is consulted by Batei Din throughout Europe. The current head (Rosh Beth Din) of the London Beth Din is Dayan Menachem Gelley. The London Beth Din is responsible for the largest kashruth organization in Europe, known as KLBD, under Rabbi Jeremy Conway.
In the early 16th century, there were at least seven synagogues across Rome, each serving as the house of worship for distinct demographic subgroup: Roman Jews (Benè Romì), Sicilian Jews, Italian Jews (that were neither Benè Romì nor Sicilian), German Ashkenazim, French Provençal, Castilian Sephardim, and Catalan Sephardim. On one occasion the pope had secretly given orders to one of his nephews to burn the Jewish quarter during the night. However, Alexander Farnese, hearing of the infamous proposal, succeeded in frustrating it. Many Jews abandoned Rome and Ancona and went to Ferrara and Pesaro.
The Japanese army occupied the Shanghai French Concession and the Shanghai International Settlement, and took over the synagogue for their own use. It was returned to the Russian Jewish community after the end of World War II. With the eruption of the Chinese Civil War and the subsequent establishment of the People's Republic of China in 1949, the Jewish population in Shanghai plummeted. In the 1960s, the New Synagogue became the "united" synagogue for all Jews, both Ashkenazim and Sephardim, still remaining in the city. It finally closed in 1965.
Shaare Zedek Cemetery. Wallach died on April 8, 1957 at the age of 90. He was buried in the small cemetery adjacent to the hospital, on land he had given to the burial society of the Perushim and Ashkenazim of Jerusalem to use as a temporary burial ground during the 1948 Arab-Israeli War. After the war, most of the 200 graves in this cemetery were relocated to permanent cemeteries, but a handful of graves remained, including that of Rabbi Yosef Tzvi Dushinsky, the first Dushinsky Rebbe, who died in Shaare Zedek Hospital in 1948.
A third wave consisted of Yishuv members who arrived in the late 19th century.Gudrun Krämer, A History of Palestine: From the Ottoman Conquest to the Founding of the State of Israel, Princeton University Press, 2008 p.104 The Old Yishuv was thus generally divided into two independent communities – the Sephardim (including Musta'arabim), mainly consisting of the remains of Jewish communities of Galilee and the four Jewish holy cities, which had flourished in the 16th and 17th centuries; and the Ashkenazim, whose immigration from Europe was primarily since the 18th century.
Another notable group is Satmar, which was founded by rabbi Moshe Teitelbaum (Ujhel), who was a chassid who paid homage to the Chasam Sofer and had similar views to that of rabbi Hillel Lichtenstein. His descendant rabbi Joel Teitelbaum headed the Edah HaChareidis for many years, living in Israel and later in the United States, where he influenced Orthodox Jewry. Starting in 1830, about twenty disciples of Sofer settled in Palestine, almost all of them in Jerusalem. They joined the Old Yishuv, which comprised the Musta'arabim, Sephardim and Ashkenazim.
Ashkenazim read this second haftarah on all public fast days except for Yom Kippur. This custom of 12 consecutive special haftarot is first recorded in Pesiqta de-Rav Kahana (5th century?), but is not mentioned in the Talmudim. Pesiqta de-Rav Kahana designates the appropriate 12 selections from the Prophets, the Three of Affliction being #"Divre Yirmeyahu" (Jeremiah 1.1-2.3), #"Shim`u Devar Hashem" (Jeremiah 2.4-28), and #"Hazon Yisha`yahu" (Isaiah 1.1-27). The great majority of congregations use the haftarot suggested by Pesiqta de-Rav Kahana.
After Shochen Ad are four lines of three verses each. The second word in each of these verses begin with the Hebrew letters י,צ,ח,ק, forming the acronym יצחק (Yitzchak, Isaac). Furthermore, in the Sephardic siddur, and on Rosh Hashanah and Yom Kippur among Ashkenazim, the third words from each verse are ordered so the third letters of each of these words in order spell the name רבקה (Rivka, Rebecca). According to some, these acronyms suggest that the author of the text was a man named Yitzchak married to a Rivkah.
The Old Yishuv was the Jewish community that lived in Ottoman Syria prior to the Zionist Aliyah from the diaspora that began in 1881. The cooking style of the community was Sephardi cuisine, which developed among the Jews of Spain before their expulsion in 1492, and in the areas to which they migrated thereafter, particularly the Balkans and Ottoman Empire. Sephardim and Ashkenazim also established communities in the Old Yishuv. Particularly in Jerusalem, they continued to develop their culinary style, influenced by Ottoman cuisine, creating a style that became known as Jerusalem Sephardi cuisine.
Mizrahi cuisine allows the use of kitniyot, which is forbidden amongst the Ashkenazim. Kitniyot are legumes and some grains, which include rice and a variety of beans and pulses. Whereas charoset in Ashkenazi homes is a blend of chopped apples and nuts spiced with wine and cinnamon, Mizrahi charoset is often based on dried fruits, especially dates, and is much thicker in consistency. Other Mizrahi Jewish dishes are tebit, a chicken and rice dish, and ingriyi, sweet and sour meat topped with aubergines, both from the cuisine of Iraqi Jews.
For centuries, all halachic disputes and queries in Jerusalem were brought to the Sephardi rabbinical court, which adjudicated them. Due to the recent growth of the Ashkenazi community, Rabbi Lehren wanted Ashkenazim to have independence and to adjudicate disputes in their own rabbinical court. Rabbi Yosef Zundel agreed on the condition that he would not be paid a salary for his services. Throughout his life he had worked to support himself in a manner that did not cause him to benefit from Torah, and he wanted to maintain that practice.
The purpose of the shamash is to adhere to the prohibition, specified in the Talmud,Tractate Shabbat 21b–23a against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah miracle. This differs from Sabbath candles which are meant to be used for illumination and lighting. Hence, if one were to need extra illumination on Hanukkah, the shamash candle would be available, and one would avoid using the prohibited lights. Some, especially Ashkenazim, light the shamash candle first and then use it to light the others.
At this time his race and identity are unknown. Pauline Grace Bethesda is a Hispanic young woman who is a member of a Yesuan religious order, referred to as Paulites, that is evangelically monotheistic. This sect is considered to be a cult by the majority of the pantheistic society of Stonehaven, and alienates itself even farther by preaching against the use of magic of any kind. She is a neighbor of Akkab ben Ashkenazim, who came to her aid when she was accosted by mobsters in Fruit of the Poisonous Vine.
Magness Press, 2011. it was generally accepted as binding by the scholars, and more importantly, drew its power from popular adherence and routine. The most important aspect of Minhag is in the disparities between various Jewish ethnic or communal groups, which also each possess a distinctive tradition of halakhic rulings, stemming from the opinions of local rabbis. Ashkenazim, Sephardim, Teimanim, and others have different prayer rites, somewhat different kosher emphases (since the 12th century at least, it is an Ashkenazi custom not to consume legumes in Passover), and numerous other points of distinction.
She married Sir Moses Montefiore on 10 June 1812. Marriages between Sephardim and Ashkenazim were not approved by the Portuguese Synagogue; but Moses believed that this caste prejudice was hurtful to the best interests of Judaism, and was desirous of abolishing it. There is little doubt that that marriage did more than anything else to pave the way for the present union of English Jews. They were married on 10 June 1812, and took a house in New Court, St. Swithin's Lane, next door to one Nathan Maier Rothschild, living there for 13 years.
There are varying customs related to taking three steps backwards (and then forwards) before reciting the Amidah, and likewise after the Amidah. Before reciting the Amidah, it is customary for Ashkenazim to take three steps back and then three steps forward. The steps backward at the beginning represent withdrawing one's attention from the material world, and then stepping forward to symbolically approach the King of Kings. The Mekhilta notes that the significance of the three steps is based on the three barriers that Moses had to pass through at Sinai before entering God's realm.
A beautiful early-20th century Sephardic synagogue, then one of the most prominent buildings in the city, stood in today's Cara Uroša Street (see image right) complete with ritual bathing quarters. Before World War II some 12,000 Jews lived in Belgrade, 80% of whom were Spanish- or Ladino-speaking Sephardim, and 20% Yiddish-speaking Ashkenazim. Most of the Jewish population of Serbia was exterminated during the German occupation, and only 1,115 of Belgrade's twelve thousand Jews would survive. There were three concentration camps for Jews, Serbs and Gypsies in the city at the time.
"Natural History of Ashkenazi Intelligence" , Journal of Biosocial Science 38 (5), pp. 659–693 (2006). on the issue of Ashkenazi Jewish intelligence. Harpending and Cochran argue the cause of the claim of Ashkenazim having higher mean verbal and mathematical intelligence than other ethnic groups (as well as having a relatively high number of genetic diseases, such as Tay–Sachs disease, Canavan disease, Niemann–Pick disease, Gaucher's disease, familial dysautonomia, Bloom syndrome, Fanconi anemia, cystic fibrosis and mucolipidosis IV) is due to the historically isolated population of Jews in Europe.
It was later broadcast on Israel's Channel 8 and on HBO Latin America. In 2007, Jones released her next film, Ashkenaz. The film deals with public perceptions about Ashkenzi-Mizrahi relations and social status in Israel, highlighting the manner in which the hegemonic group's (Ashkenazim) identity becomes "invisibilized" in favor of being seen as "normal" rather than an ethnicity. The film received positive reviews, was screened at documentary and Jewish film festivals around the world, and was released to cinematheques across Israel, and was also broadcast on Israel's Channel 8.
Mizrahi Jews () or Mizrahim (), also referred to as Mizrachi (), Edot HaMizrach (; "[Jewish] Communities of the [Middle] East"; Mizrahi Hebrew: '), or Oriental Jews, are the descendants of the local Jewish communities that had existed in the Middle East and North Africa from biblical times into the modern era. Originally, the term Mizrahi was the Hebrew translationRuvik Rosental, PhD., "Western Sepharadim and Eastern Ashkenazim" at his website, 9 September 2000. of Eastern European Jews' German name Ostjuden,Aziza Khazzoom, "Mizrahim, Mizrachiut, and the Future of Israeli Studies", Israel Studies Forum, Vol.
Jehovah's Witnesses literature in Madrid. Since the second half of the 20th century the Jewish population in the region grew due to both Sephardi Jews that came from the MENA, as well as exiles from Latin America (mostly Argentinians) primordially Ashkenazim. There are also Greek, Romanian and Russian orthodox Christians, Jehovah Witnesses (15,031 according to 2001 estimations) and Mormons (6,700 according to 2007 estimations). There are some buddhists (the majority of which have Spanish citizenship and are from the middle to uppermiddle class), and small minorities of believers of religions of vedic origin: hinduism (primordially Sindhis), sikhism, Hare Krishna and Brahma Kumaris.
There was no umbrella organization to handle general Jewish affairs, such as paying the salaries of rabbis, paying Turkish military taxes, and dealing with Turkish officials. In 1866, Auerbach and Salant organized the first centralized committee to represent the interests of all the Ashkenazim, while the Sephardim managed their affairs under the leadership of the Hakham Bashi of Jerusalem. Auerbach, who had been a successful merchant in Europe, lived off his personal wealth and refused to accept a salary. He aided many charitable institutions in Jerusalem and was a supporter of Jewish agricultural settlement around the country.
The school's Talmudic commentaries and interpretations are the basis and starting point for the Ashkenazic tradition of how to interpret and understand the Talmud's explanation of Biblical laws. In many cases these interpretations differ substantially from those of the Sephardim, which results in differences between how Ashkenazim and Sephardim hold what constitutes the practical application of the law. In his Biblical commentaries he availed himself of the works of his contemporaries. Among them must be cited Moses ha-Darshan, chief of the school of Narbonne, who was perhaps the founder of exegetical studies in France, and Menachem b. Ḥelbo.
Rabbi Ratzon Arusi argues that Yosef distinguishes between his ideal and the reality. Ideally, all Jews of the Land of Israel should be bound by Karo's rulings, but practicality dictates that first all of the Sephardic and Mizrahi Jews should unite under them first. As Arusi puts it, Tzvi Zohar argues that Yosef adopts a melting pot approach, in that he seeks to unify the traditions of all Jews in Israel, Sephardic and Ashkenazi alike. Zohar claims that Yosef's main distinction is not between Ashkenazim and Sephardim, but between the Land of Israel and the Diaspora.
Like kiddush, havdalah is recited over a cup of kosher wine or grape juice, although other beverages may be used if wine or grape juice are not available. Spices, called besamim in Hebrew, often stored in an artistically decorative spice container in order to beautify and honor the mitzvah, are handed around so that everyone can smell the fragrance. In many Sephardi and Mizrahi communities, branches of aromatic plants are used for this purpose, while Ashkenazim have traditionally used cloves. A special braided Havdalah candle with more than one wick is lit, and a blessing is recited.
With the annexation of Jerusalem by Egypt in 1831, a new opportunity arose for the Perushim. They petitioned Muhammad Ali regarding the rebuilding of the synagogue, but concerns about deviating from longstanding Muslim tradition and the Pact of Umar (which restricted the repair or construction of non-Muslim houses of worship) meant permission was not forthcoming. However, five months after the earthquake of May 1834, the prohibition was relaxed and the Sephardim were allowed to carry out repair works to their existing synagogues. This consent gave rise to further efforts by the Ashkenazim to receive authorisation to rebuild theirs.
Kavanah, kavvanah or kavana (also pronounced /kaˈvonə/ by some Ashkenazi Jews) (כַּוָּנָה; in Biblical Hebrew kawwānā), plural kavanot or kavanos (Ashkenazim), literally means "intention" or "sincere feeling, direction of the heart".Babli, Berakhot 31a (Gemara) in It is the mindset often described as necessary for Jewish rituals (mitzvot) and prayers. Kavanah is a theological concept in Judaism about a worshiper's state of mind and heart, his or her sincerity, devotion and emotional absorption during prayers. In Hasidic Judaism, a Jewish tradition that emphasizes piety, Kavvanah is the emotional devotion, self-effaced absorption during prayers rather than a liturgical recitation driven religiosity.
His brand of Philosephardism, marked by a racialist approach, was not exempt, not unlike other philosephardists, from a certain degree of islamophobia, and also stressed the superiority of Sephardi Jews over Ashkenazim. Aside from the pro-Sephardi cause, he also campaigned for humanization of the death penalty, for the professionalization of veterinarians, in favour of blind people and in favour of conscription. He became a member of the National Royal Academy of Medicine. Elected Senator by the Academy of Medicine in 1899, and later in 1903 by the University of Salamanca, Pulido became a Senator for life in 1910.
A reading of the tractate Pesahim from the Babylonian Talmud (c. 500) makes it clear that in Talmudic times, matzo soaked in water was permitted during Passover; the Ashkenazi rabbi and exegete, Rashi (c. 1100), also indicates that this was unobjectionable (Berachot 38b). However, the custom later developed among some Ashkenazim, primarily Hasidic Jews, to avoid putting matzo (or any derivative, such as matzo meal) into water (or any liquid), to avoid the possibility that a clump of flour that was never properly mixed with water (and thus is still susceptible to leavening) may come into contact with the liquid.
Most Ashkenazim consider gebrochts to be a non- issue. While no one argues that one must consume gebrochts during Passover, many consider gebrochts dishes (matzo ball soup or matzah brei, for example) to constitute an enjoyable and significant role in their Passover experience and thus a way to fulfill the mitzvah of being happy on a Yom Tov. In fact, the members of some nineteenth century Lithuanian Jewish communities deliberately ate gebrochts to demonstrate the permissibility of this practice. Both the Vilna GaonGebrokts - Matzah Soaked In Water On Pesach and Rabbi Moshe Feinstein ruled that there is no reason to avoid eating gebrochts.
Benjamin Dunkelman was the son of Ashkenazim immigrants from the town of Makov (modern Maków Mazowiecki, Poland) in the Russian Empire. His father was David Dunkelman, the founder of the Canadian men's retailers, Tip Top TailorsHammond, Karen; Old Times: Leaders and Legends; Winter/Spring 2007; p. 32 and his mother Rose was a committed Zionist.biographical entry in Dunkelman and his siblings grew up on an estate, Sunnybrook Farm (now the site of Sunnybrook Medical Centre), northeast of Toronto built by his wealthy father. Dunkelman later recalled about growing on Sunnybrooke Farm that "it was a dreamland, a children’s paradise".
Shabbat Shuvah or Shabbat T'shuvah ("Sabbath [of] Return" שבת שובה or "Sabbath [of] Repentance" שבת תשובה) refers to the Shabbat that occurs during the Ten Days of Repentance, but is between (i.e. not including) the two consecutive Days of Rosh Hashanah, and the Day of Yom Kippur. The name Shabbat Shuvah comes from the first word of the Haftarah that is read on that day, a combination of , (Ashkenazim only) and , and literally means "Return!" It is alternately known as Shabbat T'shuvah owing to its being one of the Aseret Y'may T'shuvah (Ten Days of Repentance).
For the Ashkenazim the term Levantinization represented some cultural traits that were seen as threatening to the idea of Western modernity and by extension the core values of Israeli society. These included speaking Yiddish, wearing traditional clothing and certain types of religious thought. The Shinui party, founded by Josef Lapid, who has been described as "Eurocentric, chauvinistic and anti- Mizarahi", viewed Levantinization as a threat to the existence of the state of Israel, along with the Haredim, Palestinians, and similar cultural influences of Russification and Orientalization. Lapid has said: > Levantiniut is a thin layer of European varnish spread over Mizarahi > decadence.
Sephardic Judaism is the practice of Judaism as observed by the Sephardi (Spanish and Portuguese Jews), Maghrebi Jews and Mizrahi Jews, so far as it is peculiar to themselves and not shared with other Jewish groups such as the Ashkenazim (German Rite). Sephardic Judaism does not constitute a separate denomination within Judaism, but rather a separate cultural tradition. Sephardim are primarily the descendants of Jews from the Iberian Peninsula. They may be divided into the families that left in the Expulsion of 1492 and those that remained as crypto-Jews, Marranos and those who left in the following few centuries.
In the 14th century, the concept arose of a single person who served as religious authority for particular area (the mara de'atra). Formal ordination is first recorded among Ashkenazim with Meir ben Baruch Halevi (late 14th century), who issued the formal title Moreinu (our teacher) to scholars, though it likely existed somewhat earlier.Meir ben Baruch Ha-Levi By the 15th century, this formal ordination (known as semicha) became necessary in order to be recognized as a rabbi. Initially some Sephardic communities objected to such formal ordination, but over time the system became adopted by them too.
In 1888, he was appointed a member of the Beth Din of Rabbi Yaakov Shaul Elyashar in Jerusalem, serving in this position until 1899. Under Turkish rule, he often interceded with the authorities on behalf of the Jewish community; he also encouraged the construction of new Jewish quarters of Jerusalem, helping establish the new neighborhoods of Ezrat Yisrael, Yemin Moshe, and the Bukharim Quarter. He worked to bring the Sephardic and Ashkenazi communities together, and established an association called Hitachadut composed of Sephardim and Ashkenazim. He helped establish the Sha'ar Zion Hospital in Jaffa in 1891.
Most Sephardic, Mizrahi and other non-Ashkenazi Jews affix the mezuzah vertically, though Spanish and Portuguese Jews living in countries where the majority of Jews are Ashkenazim usually place it slanting. The procedure is to hold the mezuzah against the spot upon which it will be affixed, then recite a blessing: : : :Blessed are You, Lord our God, King of the Universe, Who sanctified us with His mitzvot, and commanded us to affix a mezuzah. Any Jew can recite the blessing, provided they are old enough to understand the significance of the mitzvah. After the blessing, the mezuzah is attached.
In addition, during the quiet Amidah, all fasting congregatants recite the text of Aneinu without its signature in the blessing of Tefillah. In addition, communities that say the shortened version of the Shalom blessing at Minchah and Maariv say the complete version at this Minchah. The chazzan also says the priestly blessing before Shalom as he would at Shacharit, unlike the usual weekday Minchah when the priestly blessing is not said. On Tisha B'Av at Minchah, Ashkenazim add a prayer that begins Nachem ("Console...") to the conclusion of the blessing Binyan Yerushalayim, elaborating on the mournful state of the Temple in Jerusalem.
Ashkenazi culture later spread into Eastern Europe with large-scale population migrations. Nothing is known with certainty about the vernacular of the earliest Jews in Germany, but several theories have been put forward. The first language of the Ashkenazim may, as noted above, have been the Aramaic language, the vernacular of the Jews in Roman-era Judea and ancient and early medieval Mesopotamia. The widespread use of Aramaic among the large non-Jewish Syrian trading population of the Roman provinces, including those in Europe, would have reinforced the use of Aramaic among Jews engaged in trade.
Accessed July 21, 2007 Many of the new Ashkenazi immigrants were poor, contrary to their relatively wealthy Sephardic co-religionists. They were only allowed in Amsterdam because of the financial aid promised to them and other guarantees given to the Amsterdam city council by the Sephardic community, despite the religious and cultural differences between the Yiddish- speaking Ashkenazim and the Portuguese-speaking Sephardim. Statue of Anne Frank, by Mari Andriessen, outside the Westerkerk in Amsterdam. Only in 1671 did the large Ashkenazi community inaugurate their own synagogue, the Great Synagogue, which stood opposite to the Sephardic Esnoga Synagogue.
The location of Bolivia in South America The history of the Jews in Bolivia stretches from the colonial period of Bolivia in the 16th century to the end of the 19th century. In the 19th century, Jewish merchants (both Sephardim and Ashkenazim) came to Bolivia, most of them taking local women as wives and founding families that merged into the mainstream Catholic society. This was often the case in the eastern regions of Santa Cruz, Tarija, Beni and Pando, where these merchants came either from Brazil or Argentina. In the colonial period, marranos from Spain settled in the country.
Reaching the shores of Palestine, however, was not the end of their journey. When the perushim first arrived, they faced a ban on Ashkenazi Jews settling in Jerusalem. The ban had been in effect from the early 18th century when, as a result of outstanding debts, the Ashkenazi synagogues of the Old City had been forcibly closed and many Ashkenazim were forced out of the city and barred from returning. While some managed to evade the ban by entering Jerusalem disguised as Sephardi Jews, most of the perushim journeyed on to Safed, where they joined a strong Sephardi community that was already there.
Believing that the catastrophe was a direct product of their neglect of Jerusalem, the surviving members of the perushim community in Safed decided that the only hope for their future in the Land of Israel would be to reestablish themselves in Jerusalem. However, entrance to the Jerusalem could only be gained once the decree against Ashkenazim had been annulled. The perushim could then reclaim ownership of the Hurva Synagogue and its surrounding courtyard and homes, sites that were historically Ashkenazi property. The refugees succeeded in renewing the Ashkenazi presence in Jerusalem, after nearly a hundred years of banishment by the local Arabs.
A 2014 study by Stefania Sarno et al. found 0 of African L and M1 haplogroups in mainland Southern Italy out of 115 samples. Only two Berber U6 out of 115 samples were found, one from Lecce and one from Cosenza. A close genetic similarity between Ashkenazim and Italians has been noted in genetic studies, possibly due to the fact that Ashkenazi Jews have a significant European admixture (30–60%), much of it Southern European, a lot of which came from Italy when Jewish diaspora males of Middle Eastern origin migrated to Rome and found wives among local women who then converted to Judaism.
Some of their communities spoke Leshon Knaan and held various of other Non-Ashkenazi traditions and customs.Israel Bartal, "The Eastern European Jews Prior to the Arrival of the Ashkenazim", The Israel Academy of Sciences and Humanities, May 29th, 2016. In parts of Eastern Europe, before the arrival of the Ashkenazi Jews from Central, some non-Ashkenazi Jews were present who spoke Leshon Knaan and held various of other Non-Ashkenazi traditions and customs. As early as the beginning of the 17th century, it was known that there were Jews living in cities of Lithuania, whose language was "Russiany" (from Hebrew: רוסיתא) and did not know the "Ashkenaz tongue", i.e. German-Yiddish.
First Cemetery of the Spanish and Portuguese Synagogue, Shearith Israel There are only two remaining Spanish and Portuguese synagogues in the United States: Shearith Israel in New York, and Mikveh Israel in Philadelphia. In both congregations, only a minority of their membership has Western Sephardic ancestry, with the remaining members a mix of Ashkenazim, Levantine Sephardim, Mizrahim, and converts. Newer Sephardic and Sephardic-rite communities, such as the Syrian Jews of Brooklyn and the Greek and Turkish Jews of Seattle, do not come under the Spanish and Portuguese umbrella. The Seattle community did use the de Sola Pool prayer books until the publication of Siddur Zehut Yosef in 2002.
Upon arriving in the United States, Rostowsky "Americanized" his surname to Rostow. On 22 October 1912, he married Lillian Helman, the intellectually gifted daughter of Russian Jewish immigrants who longed go to college, but as her family was too poor to afford higher education, she instead encouraged her sons to attain the higher education she wanted for herself. Like the Rostowskys, the Helmans were Ashkenazim (Yiddish-speaking Jews). The Rostows were described as being very "idealistic" immigrants who deeply loved their adopted country and named their three sons after the three men they considered to be the greatest Americans, namely Eugene V. Debs, Walt Whitman and Ralph Waldo Emerson.
The Vilna Gaon discouraged this practice, and followers of his set of customs commonly wait until after nightfall to recite Ma'ariv (the name derives from the word "nightfall").One reason for this is that, while the prevailing practice may satisfy the law concerning the timing of Arvit in the sense of the evening Amidah, it means that the evening Shema is recited too early. This service begins with Barechu, the formal public call to prayer, and Shema Yisrael embraced by two benedictions before and two after. Ashkenazim outside of Israel (except Chabad-Lubavitch and followers of the Vilna Gaon) then add a fifth blessing, Baruch Adonai le-Olam.
Gréville was born in June 1906 in Nice, France, the adopted son of Franco-British parents. In May 1966, he died in hospital in Nice, thought to be the result of complications following a car accident. It was subsequently discovered through the 23andMe genetic testing of his daughter and grandson in 2017, that he was Ashkenazim Jewish, likely from the area of Odessa, based on the present whereabouts of his closest genetic relations today. Family speculation suggests that his parents fled the 1905 Russian pogrom to Marseilles, where he may have been discovered in the Nice hospital his English father, a Salvation Army colonel and Protestant pastor, was associated with.
' The American Journal of Human Genetics 69:5 (November 2001): 1095-1112. They hypothesized that these chromosomes could reflect low-level gene flow from surrounding Eastern European populations, or, alternatively, that both the Ashkenazi Jews with R1a1a (R-M17), and to a much greater extent Eastern European populations in general, might partly be descendants of Khazars. They concluded "However, if the R1a1a (R-M17) chromosomes in Ashkenazi Jews do indeed represent the vestiges of the mysterious Khazars then, according to our data, this contribution was limited to either a single founder or a few closely related men, and does not exceed ~12% of the present-day Ashkenazim.".
The "repairing" of an earlier destruction would represent the first step of rebuilding the entire city, a prerequisite for the arrival of the Messiah. In 1816 they "pleaded with the powers in the city of Constantinople to obtain a royal decree that the Arabs residing in Jerusalem would not be permitted to enforce the debts of the Ashkenazim", but nothing came of it. A year later, several leaders of the group, including Avraham Shlomo Zalman Zoref, a Lithuanian-born silversmith, and Soloman Pach, travelled to Constantinople endeavouring to obtain such a firman (imperial decree). Two years later, in 1819, their efforts were realised and the century-old debts were cancelled.
Since the Sanhedria Cemetery was operated under the exclusive jurisdiction of the Kehilat Yerushalayim chevra kadisha (burial society), founded in 1939 by Zionist leaders and moderate rabbis of the Old Yishuv, many Haredi residents of the Old Yishuv refused to use it, prompting the need for another burial ground in Jerusalem. In March 1948 the chevra kadisha of the Perushim and Ashkenazim asked Shaare Zedek Hospital director Dr. Wallach, an activist in the Agudath Israel Orthodox Jewish movement, for permission to erect a temporary burial ground on land beside his hospital.Rossoff (2005), p. 383. This land had formerly been used to graze milk cows to provide fresh milk to hospitalized children.
During its first centuries, Minsk was a city with a predominantly Early East Slavic population (the forefathers of modern-day Belarusians). After the 1569 Polish–Lithuanian union, the city became a destination for migrating Poles (who worked as administrators, clergy, teachers and soldiers) and Jews (Ashkenazim, who worked in the retail trade and as craftsmen, as other opportunities were prohibited by discrimination laws). During the last centuries of the Polish–Lithuanian Commonwealth, many Minsk residents became polonised, adopting the language of the dominant Poles and assimilating to its culture. After the second partition of Poland-Lithuania in 1793, Minsk and its larger region became part of the Russian Empire.
Sinai Temple has been notably impacted by the wave of Persian Jews who immigrated to the United States after the 1979 Islamic Revolution in Iran. Prior to this event, the congregation had been overwhelmingly composed of Ashkenazi Jews of Eastern European heritage. As many Persian Jews emigrated to Los Angeles, a substantial number joined Sinai Temple; over time the Persian Jews became more fully integrated into the congregation, which is now made up of about even proportions of Ashkenazim and Persians. Jimmy Delshad became the first Persian Jew to become president of Sinai Temple in 1990; in 2007 he was elected as mayor of Beverly Hills.
Hirsch & Co. fashion house, Amsterdam Jews played a major role in the development of Dutch colonial territories and international trade, and many Jews in former colonies have Dutch ancestry. However, all the major colonial powers were competing fiercely for control of trade routes; the Dutch were relatively unsuccessful and during the 18th century, their economy went into decline. Many of the Ashkenazim in the rural areas were no longer able to subsist and they migrated to the cities in search of work. This caused a large number of small Jewish communities to collapse completely (ten adult males were required in order to conduct major religious ceremonies).
Judaeo-Yemenite Studies - Proceedings of the Second International Congress, Ephraim Isaac & Yosef Tobi (ed.), Introduction, Princeton University 1999, p. 15 Yemenite speakers of Hebrew have garnered considerable praise from language purists because of their use of grammatical features from classical Hebrew. Tunisian rabbi and scholar, Rabbi Meir Mazuz, once said of Yemenites that they are good grammarians.Responsa Yitzhak Yeranen, part iv, Bnei Barak 1991, page 80, by Rabbi Hayim Yitzhak Barda, who quotes R. Meir Mazuz, saying: "The Yemenites are very stringent and well-versed, and are punctilious in their [usage of the] language, and they support the enunciation of the Ashkenazim" (translated from the Hebrew).
The major factor impeding reversions, however, stems from a takkanah, or Jewish religious edict, which was decreed in 1927 in Argentina. This was done at the request of recently arrived immigrant Eastern Sephardim from Syria. The normative Jewish community in Argentina (composed of a Syrian Sephardim minority and a European Ashkenazim majority, who were made up of 20th-century immigrants) ruled in the takkanah that, to combat the high rate of assimilation of the relatively newly formed Argentine Jewish community of that time, and their intermarriage with to gentiles, the local normative Jewish communities would not support conversion of gentile spouses, suspicious that they were insincere. Conversions in Argentina were prohibited "until the end of time".
Since wheat flour only becomes chametz after it is ground and then mixed with water, one might assume that the kitniyot custom does not forbid kitniyot that were never ground or never came in contact with water. By this logic, it might be permitted to eat fresh kitniyot (like whole beans), or processed kitniyot which never came in contact with water (like certain squeezed oils or toasted solids). In fact, Rabbi Mordechai Eliyahu states that Ashkenazim in Israel would eat fresh kitniyot on Pesach until the 1700s, when new Ashkenazi immigrants (the students of the Vilna Gaon and Baal Shem Tov) brought with them the custom not to eat fresh kitniyot. Conservative rabbis have ruled to permit fresh kitniyot.
However, the Ashkenazic yeshiva known as Aderet Eliyahu, in the Old City of Jerusalem, uses an adaptation of the Syrian cantillation-melody for these books, and this is becoming more popular among other Ashkenazim as well. In all communities there are special cantillation melodies for Lamentations and Esther, and in some communities for the Song of Songs. Otherwise, the melody for the book of Ruth is considered the "default" melody for books of the Ketuvim not otherwise provided for. The "prose" passages at the beginning and end of the book of Job, as read on Tisha B'Av, may be read either to the tune of Ruth or to one resembling that for the Song of Songs.
In the late eighteenth century, when warfare threatened, the congregation transferred the deed and Torah scrolls to Congregation Shearith Israel in New York for safekeeping. In the late 19th century, the congregation was primarily Ashkenazim, but they continued to practice the Sephardic liturgy at the synagogue. In 2012 the two congregations went to court to try to resolve which owned the synagogue and its contents, as the Newport congregation wanted to sell some items to raise money for restoration of the building. In 2017 the United States Court of Appeals for the First Circuit ruled that the New York congregation owned it; as the US Supreme Court declined to hear the case, this ruling stands.
In the 1700s, a small number of Jews had settled in the Annadale area off Ellis Avenue (what is now Philipsburg Avenue), Fairview; most of these marrano Jews came from Spain and Portugal (with some coming from the Netherlands), escaping the Inquisition.Kenneth Ferguson. Rocque's Map and the History of Nonconformity in Dublin: A Search for Meeting Houses. Dublin Historical Record, Vol. 58, No. 2 (Autumn, 2005), pp. 129-165 On 28 October 1718, Alexander Felix (David Penso), Jacob Do Porto, and David Machado Do Sequeira, on behalf of the Ashkenazim, leased from Captain Chichester Phillips of Drumcondra Castle (an MP in the Irish Parliament) a plot of land on which the graveyard was subsequently built.
The claim that Ashkenazis as a whole take their origin from Khazars has been widely criticized as there is no direct evidence to support it.Melissa Hogenboom, 'European link to Jewish maternal ancestry BBC News, 9 October 2013. Using four Jewish groups, one being Ashkenazi, Kopelman et al found no evidence for the Khazar theory. While the consensus in genetic research is that the world's Jewish populations (including the Ashkenazim) share substantial genetic ancestry derived from a common Ancient Middle Eastern founder population, and that Ashkenazi Jews have no genetic ancestry attributable to Khazars, at least one study authored in this period diverges from the majority view in favor of the Khazar theory.
Palestinian oud performer in Jerusalem, 1859William McClure Thomson, (1860): The Land and the Book: Or, Biblical Illustrations Drawn from the Manners and Customs, the Scenes and Scenery, of the Holy Land Vol II, p. 578. Musicians in Jerusalem, late 19th century In the areas now controlled by both Israel and Palestine, multiple ethnic groups and religions have long held on to a diversity of cultures. Mandatory Palestine population with Arabs (including urban and rural Muslim classes, Arab Christians, Druze and Muslim Bedouin) constituted the largest group, followed by Jews (including Sephardim, Mizrahim and Ashkenazim), Samaritans, Circassians, Armenians, Dom and others. Wasif Jawhariyyeh was one oud player, famous for his post 1904-diary.
The film Arna's Children was her first international production. The film won many awards in its screenings around the world, and garnered much appreciation. She then produced many other documentaries, most of which deal with political and social issues: the occupation of Palestine, women's struggles with various types of oppression, Ashkenazim and Mizrahim, drugs, and the Holocaust. In 1999, she produced Yigal Burstein's film Smoke Curtain – Three Days with Ariel Zilber; The film documented musician Ariel Zilber, as he recorded his first Arabic-Hebrew CD. In 2002 she produced the film Behind the Fence for the BBC, directed by Inigo Gilmour, which was the first film to be made about Israel's Separation Wall.
The request met with confusion and even antagonism, which Trabelsi had anticipated and perhaps wanted to trigger, to prove the point of the film, that Ashkenazim do not believe themselves to have an ethnicity, they are just "regular" – and accordingly, there is no such thing as "Ashkenazi cinema", although the funders, recipients, and filmmakers in Israel are overwhelmingly of Ashkenazi origin. The film was made without the support of the New Israel Fund, and the incident remained an example used in further activism and as part of her thesis on ethnic relations and power structures in Israel.Trabelsi, Osnat. 1/16/2003. “Mizrahi Self-Erasure in the Van Leer Institute.” (“Mehika Mizrahit Atzmit be’Makhon Van Leer.”) Kedma.
One consequence of this was that, before the foundation of the State of Israel and in the early years of the State, it was the predominant rite used by Ashkenazim in the Holy Land, with the exception of certain pockets of traditional Lithuanian Jews. One reason for this was that Eretz Yisrael was regarded as part of the Sephardic world, so that it was felt that new immigrants should adapt to the local rite. In recent decades, following the immigration of many Ashkenazi Jews from America, the traditional millennia-old Ashkenazi rite has regained a strong following. Today the various sects and dynasties of Hasidic Judaism each use their own idiosyncratic version of Nusach Sfard.
Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.Dosick (2007), p. 59.
Faced with the weak state of Sephardic religious education in Seattle, he urged his congregation to attend the main Seattle Talmud Torah, then located at 25th and Columbia, which had trained teachers, and he played a significant role in the 1947 founding of the Seattle Hebrew Day School (now Seattle Hebrew Academy), an institution that bridged the divide between Sephardim and Ashkenazim. Initially, some congregants criticized the day school as smacking of a separationist movement, but SBH families proved to be among the school's main sources of students. The G.I. Bill enabled, for the first time, a significant number of Seattle's Sephardim to pursue secular higher education. Many attended the university of Washington.
While this was not rarely true, its defining feature was not the forbidding of change and "freezing" Jewish heritage in its tracks, but rather the need to adapt to being but one segment of Judaism in a modern world inhospitable to traditional practice. Orthodoxy developed as a variegated "spectrum of reactions" – as termed by Benjamin Brown – involving in many cases much accommodation and leniency. Scholars nowadays, mainly since the mid-1980s, research Orthodox Judaism as a field in itself, examining how the need to confront modernity shaped and changed its beliefs, ideologies, social structure, and halakhic rulings, making it very much distinct from traditional Jewish society.See for example: Benjamin Brown, The Varieties of Orthodox Responses, Ashkenazim and Sephardim (Hebrew).
Bourekas films (סרטי בורקס) were a film genre popular in the 1960s and 1970s. Central themes include ethnic tensions between the Ashkenazim and the Mizrahim or Sephardim and the conflict between rich and poor. The term was supposedly coined by the Israeli film director Boaz Davidson, the creator of several such films, as a play-on-words, after "spaghetti Western:" just as the Western subgenre was named after a notable dish of its country of filming, so the Israeli genre was named after the notable Israeli dish, Bourekas. Bourekas films are further characterized by accent imitations (particularly of Jewish people originating from Morocco, Persia, and Poland); a combination of melodrama, comedy and slapstick; and alternate identities.
Jewish wedding in Venice, 1780 Musée d'Art et d'Histoire du Judaïsme The Jews living in Italy since the Roman times, distinct from the Sephardim and the Ashkenazim, are sometimes referred to in the scholarly literature as Italkim (Hebrew for "Italians"; pl. of "italki", Middle Hebrew loanword from the Latin adjective "italicu(m)", meaning "Italic", "Latin", "Roman"; italkit is also used in Modern Hebrew as the language name "Italian"). They have traditionally spoken a variety of Judeo-Italian languages. The customs and religious rites of the Italian-rite Jews can be seen as a bridge between the Ashkenazi and Sephardic traditions, showing similarities to both; they are closer still to the customs of the Romaniote Jews from Greece.
In addition to finding no affinity in Ashkenazim with northern Caucasus populations, the authors found no more affinity in Ashkenazi Jews to modern south Caucasus and eastern Anatolian populations (such as Armenians, Azeris, Georgians, and Turks) than found in non-Ashkenazi Jews or non-Jewish Middle Easterners (such as Kurds, Iranians, Druze and Lebanese). A 2017 autosomal study by Xue, Shai Carmi et al. found an approximately even mixture of Middle-Eastern Levantine and European ancestry in Ashkenazi Jews, with the European component being largely of southern European origin with a minority being Eastern European, and the Middle Eastern ancestry showing the strongest affinity to Levantine populations such as the Druze and Lebanese.
Feinberg was born in Bellaire, Ohio, the son of Ashkenazim (Yiddish-speaking Jews) immigrants from Grinkishki (modern Grinkiškis, Lithuania) in the Russian empire. Feinberg always called Grinkishki "the birthplace of my spirit" His parents often spoke to him about the shetl that they had left behind, and Feinberg stated that he felt that Grinkishki was a part of him. His father, Nathan was a rabbi while his mother, Sarah (née Abramson) was a housewife. Another source describes Nathan Feinberg as a cantor and umbrella repair man who left the Russian empire for the United States. In his memoirs, Feinberg stated his parents moved to the United States in 1882. Feinberg was the 7th of the 10 children in his family.
Givens 1994 Cousin marriage among native Middle Eastern Jews is generally far higher than among the European Ashkenazim, who assimilated European marital practices after the diaspora.Patai, The Myth of the Jewish Race, "Cousin Marriage" According to anthropologist Ladislav Holý, cousin marriage is not an independent phenomenon, but rather one expression of a wider Middle Eastern preference for agnatic solidarity, or solidarity with one's father's lineage. According to Holý, the oft-quoted reason for cousin marriage of keeping property in the family is, in the Middle Eastern case, just one specific manifestation of keeping intact a family's whole "symbolic capital".Holy, 110–17 Close agnatic marriage has also been seen as a result of the conceptualization of men as responsible for the control of the conduct of women.
As the Jewish community did not have the financial resources to set up their own educational system, most Jewish parents chose to enroll their children in the English-speaking Protestant school system, which was willing to accept Jews unlike the Catholic school system. The CJC had its headquarters in Montreal while the Jewish Public Library of Montreal and the Montreal Yiddish Theatre were two of the largest Jewish cultural institutions in Canada. The Jews of Montreal tended to be concentrated in several neighborhoods, which gave a strong sense of community identity. In 1930 under the impact of the Great Depression, Canada sharply limited immigration from Eastern Europe, which adversely impacted on the ability of the Ashkenazim to come to Canada.
The majority of the Jewish population during the High Middle Ages lived in Iberia (what is now Spain and Portugal) and in the region of Mesopotamia and Persia (what is now Iran and Iraq), the former known as the Sefardim and the latter known as the Mizrahim. A substantial population existed also in central Europe, the so- called Ashkenazim. Following the expulsion of Sephardim from Iberia during the 15th century, a mass migration into the Ottoman Empire swelled the size of many eastern communities including those in Palestine; the town of Safed reached 30,000 Jews by end of the 16th century. The 16th century saw many Ashkenazi Kabbalists drawn to the mystical aura and teachings of the Jewish holy city.
204 including one of Bandera's close associates Richard Yary who was also married to a Jewish woman. Another notable Jewish UPA member was Leyba-Itzik "Valeriy" Dombrovsky. (While two Karaites from Galicia, Anna-Amelia Leonowicz (1925–1949) and her mother, Helena (Ruhama) Leonowicz (1890–1967), are reported to have become members of OUN, oral accounts suggest that both women collaborated not of their own free will, but following threats from nationalists.Mikhail Kizilov, The Karaites of Galicia: An Ethnoreligious Minority Among the Ashkenazim, the Turks, and the Slavs, 1772–1945, page 334) By 1942, Nazi officials had concluded that Ukrainian nationalists were largely indifferent to Jews and were willing to both help them or kill them, if either better served the nationalist cause.
A small amount of Jewish participation can suffice to keep the food kosher. Different rabbis have different views on the absolute minimum: Sephardi poskim state that the minimum participation is to light the fire and place the pot on it to cook, while Ashkenazim are satisfied with merely lighting the fire, or even making a slight adjustment to a fire which was already lit by a non-Jew. The law applies only to foods which, according to the Talmud, are "fit for a king's table" and are not generally eaten raw. Foods which would not be served at a state dinner are exempt from bishul akum, and are kosher even if cooked totally by non-Jews, provided that all the other requirements of kosher food are met.
Koestler biographer Michael Scammell writes that Koestler told French biologist Pierre Debray- Ritzen he "was convinced that if he could prove that the bulk of Eastern European Jews (the ancestors of today's Ashkenazim) were descended from the Khazars, the racial basis for anti-Semitism would be removed and anti-Semitism itself could disappear".Scammell, Michael. Koestler: The Literary and Political Odyssey of a Twentieth-Century Skeptic, Random House, 2009, , p. 546. According to George Urban, Koestler's desire to connect Ashkenazi Jews with Khazars was "based on a tacit belief that the intellectual brilliance of and international influence of Hungarians and Jews, especially Hungarian Jews or Jewish-Hungarians, was due to some unexplained but clearly ancient affinity between the two peoples".
Ashkenazic melody for the Jewish prayer of Geshem, from the 1906 Jewish Encyclopedia. So much being held to depend on the proper proclamation of the "Geshem" and "Tal," a special melody was naturally adopted for each, for the sections of the Amidah, and for the piyyuṭim therein introduced and associated with them. Hence in each European ritual melodies arose of much quaint charm, which are already of some antiquity and are well worthy of perpetuation. The melody thus used by the Ashkenazim is the most Oriental in style, but this is due only to the utilization, for the "Geshem" service originally, of two characteristic phrases reminiscent of services performed on the two important occasions of the Jewish year immediately preceding the Shemini Atzeret, when it is sung.
By the mid-19th century, the style was adopted by the Ashkenazim of Central and Eastern Europe, who associated Moorish and Mudéjar architectural forms with the golden age of Jewry in Al-Andalus. As a consequence, Moorish Revival spread around the globe as a preferred style of synagogue architecture, although Moorish architecture is by no means Jewish, either in fact or in feeling. The Alhambra has furnished inspiration for innumerable synagogues, but seldom have its graceful proportions or its delicate modeling and elaborate ornamentation been successfully copied. Great Synagogue of Plzeň in Plzeň, Czech Republic Moorish style, when adapted by the Ashkenazi was believed to have been a reference to the Golden Age of Spanish Jewry,Kalmar, I. D. (2001).
One was the Babylonian; another was the Palestinian; the third was the Tiberian, which eventually superseded the other two and is still in use today. In certain respects the Ashkenazi pronunciation provides a better fit to the Tiberian notation than do the other reading traditions: for example, it distinguishes between pataḥ and qamaṣ gadol, and between segol and șere, and does not make the qamaṣ symbol do duty for two different sounds. A distinctive variant of the Tiberian notation was in fact used by Ashkenazim, before being superseded by the standard version. On the other hand, it is unlikely that in the Tiberian system ṣere and ḥolam were diphthongs as they are in Ashkenazi Hebrew: they are more likely to have been closed vowels.
In the Ashkenazi rite, Untanneh Tokef is inserted during the Mussaf, when the hazzan repeats the Amidah, as a silluk (parting poem) just before intoning the kedusha. In the Sephardic rite, Untanneh Tokef is usually omitted; however, some Sephardic congregations, mainly Moroccan, recite it immediately prior to the commencement of the Mussaf and some have the custom to recite it during the repetition on the first day. The congregation stands up to chant it and the Torah ark is opened. It is one of the few piyyutim that is recited on both days of Rosh Hashanah and on Yom Kippur in the Polish tradition, whereas it is only said on Rosh Hashanah by Sephardim and German Ashkenazim, who have another silluk for Yom Kippur: "Mi Ya'arokh Eilekho".
The prevalence of the Sephardi rite among Mizrahim is partially a result of Sephardim proper joining some of Mizrahi communities following the 1492 Alhambra Decree, which expelled Jews from Sepharad (Spain and Portugal). Over the last few centuries, the previously distinctive rites of the Mizrahi communities were influenced, superimposed upon or altogether replaced by the rite of the Sephardim, perceived as more prestigious. Even before this assimilation, the original rite of many Jewish Oriental communities was already closer to the Sephardi rite than to the Ashkenazi one. For this reason, "Sephardim" has come to mean not only "Spanish Jews" proper but "Jews of the Spanish rite", just as "Ashkenazim" is used for "Jews of the German rite", whether or not their families originate in Germany.
This book is also based on the Protocols and the author, Masami Uno (宇野正美), writes that the Ashkenazim are actually descendants of Khazarian, hence they are "fake Jews," and that Sephardim are true pedigreed Jews. According to him, some of the Japanese are the descendants of the Ten Lost Tribes of Israel and that the Japanese Sephardim will defeat the Ashkenazim.Abraham H. Foxman, Jews and Money: The Story of a Stereotype, Macmillan, 2010; p. 76. The same year a book named これからの１０年間 ユダヤ・プロトコール超裏読み術―あなたに起こるショッキングな現実 Yudaya purotokoru cho- urayomi-jutsu (The Expert Way to Read Jewish Protocols) also became one of Japan's bestsellers.
But through the energetic work of Rivlin the increase of the Ashkenazic halukkah from America was soon apparent, and was largely due to the reports and the activity of the meshulachim, who covered every state from Maine to California. The agreement of 1871 with the Sephardim had become obsolete by that time, and to strengthen their position in America the Sephardim, following the example of their opponents, began to issue, in 1891, similar reports, entitled "Ha-Moreh li-Tzedaḳah" (The Guide for Charity). The Sephardim, tired of opposing the Ashkenazim in North America, retired, and confined their attention to Italy, the Barbary States (today Morocco, Algeria, Tunisia, and Libya), Turkey, Egypt, Yemen, Persia, India, Turkestan, etc. The result was that the two factions entirely separated as regards the halukkah, each working in its own sphere.
Judges Edna Arbel and Hanan Melcer agreed to Levy's ruling and added their comments. Like Levy, Arbel also pointed to the proposed article that all prayers should be in Ashkenazi accent as proof that the "real intention" of the separation was segregation between Sephardim and Ashkenazim. She added that the same argument applies to another rule in the proposed school code that "all students and their parents are required to adhere to the authority of the chosen Ashkenazi Rabbi", even if they are from Sephardi origin and they should have been allowed to follow the teachings of their own, Sephardic, rabbis. "This broad and unrestrained requirement through the code shows in my opinion the real desire that stands behind it, to separate between communities and not between different religious levels".
Boy in front of a menorah Hanukkah lights in the dark Each night throughout the 8 day holiday, a candle or oil-based light is lit. As a universally practiced "beautification" (hiddur mitzvah) of the mitzvah, the number of lights lit is increased by one each night.Shulkhan Arukh Orach Chayim 671:2 An extra light called a shamash, meaning "attendant" or "sexton," is also lit each night, and is given a distinct location, usually higher, lower, or to the side of the others. Among Ashkenazim the tendency is for every male member of the household (and in many families, girls as well) to light a full set of lights each night, while among Sephardim the prevalent custom is to have one set of lights for the entire household.
Halcyon's family name, renard, is the French word for fox. Like Xanatos, he briefly flirted with immortality — with Renard's method being different, as he intended to transfer his own consciousness into a golem, the legendary protector of the Ashkenazim living in Prague during Renaissance times, and still in existence in the late 20th century within the Gargoyles storyline. This form of what turned out to be a selfishly-acquired form of "immortality" did not go well for Renard, until Goliath managed to change Halcyon's mind for the better, convincing him to leave the Golem's lithic body behind. Unlike Xanatos, Halcyon was more conscientious of his actions, adhering strongly to his own well-developed ideals of personal integrity and near-complete sincerity for both himself, his firm's employees and others he had contact with.
Most of the population was either forced out, fled or voluntarily left after the founding of Israel in 1948, for the new Jewish state or to Western Europe, and a few went to the United States and Latin America. The term was not widely used until the modern era. The term is controversial, as the vast majority of Jews with origins in Arab-majority countries do not identify as Arabs, and most Jews who lived amongst Arabs did not call themselves "Arab Jews" or view themselves as such. In recent decades, some Jews have self-identified as Arab Jews, such as Ella Shohat, who uses the term in contrast to the Zionist establishment's categorization of Jews as either Ashkenazim or Mizrahim; the latter, she believes, have been oppressed as the Arabs have.
The worshipper bows at four points in the Amidah: at the beginning and end of two blessings, Avot and Hoda'ah. It is the custom of the Ashkenazim that one bends the knees when saying "Blessed," then bows at "are You," and straightens while saying "O Lord." (At the beginning of Hoda'ah, one instead bows while saying the opening words "We are grateful to You" without bending the knees.) The reason for this procedure is that the Hebrew word for "blessed" (baruch) is related to "knee" (berech); while the verse in Psalms states, "The Lord straightens the bent."Psalms 146, Mishnah Berurah 113 At each of these bows, one must bend over until the vertebrae protrude from one's back; one physically unable to do so suffices by nodding the head.
This excluded other languages. Yiddish, the lingua franca of Ashkenazim, and Judaeo-Portuguese, the previous language of the Portuguese Sephardim, practically ceased to be spoken among Dutch Jews. Certain Yiddish words have been adopted into the Dutch language, especially in Amsterdam, where there was a large Jewish population. (The city is also called Mokum, from the Hebrew word for town or place, makom.) Several other Hebrew words can be found in the local dialect, including: Mazzel from mazel, which is the Hebrew word for luck or fortune; Tof which is Tov, in Hebrew meaning good (as in מזל טוב – Mazel tov); and Goochem, in Hebrew Chacham or Hakham, meaning wise, sly, witty or intelligent, where the Dutch g is pronounced similarly to the 8th letter of the Hebrew Alphabet the guttural Chet or Heth.
The modern synagogue, besides containing the minister's study, trustees' rooms, choir-rooms, and organ-loft devote much space to school purposes; generally, the entire lower floor is used for classrooms. The interior treatment of the synagogue allows great latitude in design. For the thirty-three synagogues of India, American architect and professor of architecture Jay A. Waronker has learned that these buildings tend to follow the Sephardic traditions of the tevah (or bimah, the raised platform where the service is led and Torah read) being freestanding and roughly in the middle of the sanctuary and the ark (called the hekhal by Sephardim and the aron ha-kodesh by Ashkenazim) engaged along the wall that is closest to Jerusalem. The hekhals are essentially cabinets or armoires storing the sefer Torahs.
"You open Your hand ..." This is a most important verse and the universal practice is that it must be said with much concentration on its meaning and with sincerity.Complete ArtScroll Siddur (Ashkenaz) pages 68-69, 150-151, 232-233, 392-393, 502-503; Complete ArtScroll Siddur (Sefard) pages 72-73; 154-155, 254-255, 428-429, 496-497, 546-547. In the weekday morning services, especially among Ashkenazim, when the worshippers are wearing their tefillin, it is common reverently to touch the arm tefillin during the first half of the verse ("Your hand") and then the head tefillin during the second half ("its desire").Complete ArtScroll Siddur (Ashkenaz) pages 68-69, 150-151; Complete ArtScroll Siddur (Sefard) pages 72-73, 154-155; Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) s.v.
Anthropologist Cadell Last wrote that by using race as a natural fact, the book "undermines the attempt to find a legitimate scientific approach to understanding recent human evolution and conceptualizing human genetic diversity" and that it was "unfortunate" that it had received "praise from prominent, influential well- established biological anthropologists" such as John D. Hawks. Evolutionary anthropologist Keith Hunley, writing for the Journal of Anthropological Research, described the book's thesis as interesting, but said the list of behavioral adaptations supposedly favored by agricultural lifeways was "bizarre". Per Hunley, the authors "provide no evidence whatsoever that there is any genetic basis to the specific behaviors in their list." Hunley specifically criticizes the last chapter on Ashkenazim for being based on shoddy or fabricated data, and for failing to mention the human suffering caused by pseudoscientific racism.
As a trickle of Jewish immigrants continued, by the start of World War II Kobe had a well-off Jewish community of about 1000 people and 50 families.Pamela Sakamoto, Japanese Diplomats and Jewish Refugees, (London: Praeger Publishers, 1998), 93–94 As one scholar puts it, "Kobe was the center of what little Jewish life existed in Japan at that time. The community, which numbered several dozen families, was composed primarily of Sephardim originally from Iraq and Iran, and Ashkenazim who had originally lived in Russia."Efraim Zuroff, The Response of Orthodox Jewry in the United States to the Holocaust; the Activities of the Vaad Hatzala Rescue Committee 1939–1945 (New York: Yeshiva University Press, 2000), 138 This Jewish community of Kobe, which came to be known as JEWCOM, its cable address, was treated without prejudice by the Japanese government.
By 1871, Sephardi and Ashkenazi meshulachim having found themselves in an unproductive competition for American funds, the two groups arrived at a compromise by which: #Jerusalem was to be the point for all remittances; #the Ashkenazim in Jerusalem were to receive from the halukkah fund an advance of $500 per annum; #15% of the remainder was to be advanced for the poor of both parties in Jerusalem; #the remainder was to be divided: 60% for both parties in Jerusalem and Hebron, and 40% to Safed and Tiberias. Under the terms of this compromise, the distribution by the Central Committee, irrespective of the kolel affiliation, was to be known as the "minor halukkah", or "halukkah ketannah", and averaged about one dollar per person.Parfitt , Tudor (1987) The Jews in Palestine, 1800-1882. Royal Historical Society studies in history (52).
The charges of segregation of students at the Immanuel Beit Yaakov have reflected long-running divisions in Israeli Jewish culture between religious Ashkenazim, religious Sephardim and Mizrahim, and secular Israelis who have resided for most of Israel's history in a system that has allegedly given concessions and jurisdictions to the Jewish religious authorities, in addition to far greater perks to secular institutions, including subsidies for theaters and sports sites. The challenge of the Supreme Court against Ashkenazi religious dictates is also perceived as casting light upon a long- running perception of the High Court as being biased in favor of secular Israeli concerns. Note that the court approved a separate school for the chasidic girls in the 2010 academic year, albeit without funding. A number of Sephardic girls whose families consented to the school's modesty code are attending, as well.
Tel Aviv residents standing in line to buy food rations, 1954 The State of Israel faced enormous military and economic challenges in its early years, and the period from 1948 to 1958 was a time of food rationing and austerity, known as tzena. In this decade, over one million Jewish immigrants, mainly from Arab countries, but also including European Holocaust survivors, inundated the new state. They arrived when only basic foods were available and ethnic dishes had to be modified with a range of mock or simulated foods, such as chopped “liver” from eggplant, and turkey as a substitute for veal schnitzel for Ashkenazim, kubbeh made from frozen fish instead of ground meat for Iraqi Jews, and turkey in place of the lamb kebabs of the Mizrahi Jews. These adaptations remain as a legacy of that time.
American Jews, or Jewish Americans, are Americans who are Jews, whether by religion, ethnicity, culture, or nationality. Today the Jewish community in the United States consists primarily of Ashkenazi Jews, who descend from diaspora Jewish populations of Central and Eastern Europe and comprise about 90–95% of the American Jewish population. During the colonial era, prior to the mass immigration of Ashkenazim, Spanish and Portuguese Jews represented the bulk of America's then-small Jewish population, and while their descendants are a minority today, they, along with an array of other Jewish communities, represent the remainder of American Jews, including other more recent Sephardic Jews, Mizrahi Jews, various other ethnically Jewish communities, as well as a smaller number of converts to Judaism. The American Jewish community manifests a wide range of Jewish cultural traditions, encompassing the full spectrum of Jewish religious observance.
Nusach Ashkenaz may be subdivided into the German or Western branch (Minhag Ashkenaz), used in Western and Central Europe, and the Polish/Lithuanian or Eastern branch (Minhag Polin), used in Eastern Europe, the United States and by some Israeli Ashkenazim, particularly those who identify as Litvak ("Lithuanian"). There are a number of minor differences between the Israeli and American Ashkenazi practice in that the Israeli practice follows some practices of the Vilna Gaon. In strictness, the term Minhag Ashkenaz applied only to the usages of German Jews south and west of the Elbe, such as the community of Frankfurt. North-Eastern German communities such as Hamburg regarded themselves as following Minhag Polin, though their musical tradition and pronunciation of Hebrew, and some of the traditions about the prayers included, were more reminiscent of the western communities than of Poland proper.
Jews in Suriname were initially split into the more populous Sephardim concentrated in the Jewish Savanna, and the much later arriving and less numerous Ashkenazim at the Neve Salom synagogue (the only still functioning synagogue). After the plantation economy failed and the Jewish Savanna depopulated, most inhabitants moved to Paramaribo, here the white Jews found it increasingly difficult not to integrate with other ethnic groups of the country, despite periodic attempts from Jewish leaders in the Netherlands to keep them in line -many simply intermarried with other ethnicities in the 19th century. in 1825 Jewish people in Suriname were given equal rights, this also caused them to loose their privileges which allowed them to police their own community. Also the two original Jewish groups began to blur together by the 18th century, even sharing a synagogue for a while.
Yom Tov ben Moshe Tzahalon, (), also known as the Maharitz, ( 1559 – 1638, Safed, Eyalet of Sidon), was a student of Moses di Trani and Moshe Alshich, and published a collection of responsa. Aged twenty-five, Tzahalon was requested by Rabbi Samuel Yafeh of Constantinople to decide a difficult and complicated problem which had been referred to himself and he corresponded with most of the authorities of his time, one of his chief antagonists being Moses Galante (the Elder).Tzahalon, Responsa No. 40 Although a Sephardi, Tzahalon rendered a decision in favour of an Ashkenazic congregation in a controversy which arose between the Sephardim and Ashkenazim at Jerusalem, and in his love of truth he did not spare even his teacher, Joseph Caro,ib. No. 238 declaring that the Shulchan Aruch was written for children and laymen.ib.
From 1806 to 1810 the Kingdom of Holland was ruled by Louis Bonaparte, whose intention it was to so amend the condition of the Jews that their newly acquired rights would become of real value to them; the shortness of his reign, however, prevented him from carrying out his plans. For example, after having changed the market-day in some cities (Utrecht and Rotterdam) from Saturday to Monday, he abolished the use of the "Oath More Judaico" in the courts of justice, and administered the same formula to both Christians and Jews. To accustom the latter to military services he formed two battalions of 803 men and 60 officers, all Jews, who had been until then excluded from military service, even from the town guard. The union of Ashkenazim and Sephardim intended by Louis Napoleon did not come about.
Stuffed Peppers The exact distinction between traditional Sephardic and Mizrahi cuisines can be difficult to make, due to the intermingling of the Sephardi diaspora and the Mizrahi Jews who they came in contact with. As a general rule, however, both types reflect the food of the local non-Jewish population that each group lived amongst. The need to preserve kashrut does lead to a few significant changes (most notably, the use of olive oil instead of animal fat is often considered to be a legacy of Jewish residency in an area, due to the fact that olive oil may be eaten with milk, unlike animal fat). Despite this, Sephardic and Ashkenazic concepts of kosher differ; perhaps the most notable difference being that rice, a major staple of the Sephardic diet, is considered kosher for Passover among Sephardim but it is forbidden as kitniyot by most Ashkenazim.
Rabbi Shmuel Salant, head of the Central Committee in Jerusalem The splintering of the Jerusalem kollelim caused anxiety to those who had no kollel to care for them, and raised concerns in the general Ashkenazi Jewish community regarding community-wide expenses, such as rabbinical salaries, Turkish military taxes, and bakshish for Turkish officials. In response, Rabbis Shmuel Salant and Meir Auerbach organized an Ashkenazi Central Committee ("Va'ad ha-Klali") for Jerusalem, in 1866, to represent the general interests of all Ashkenazim in the Holy Land; the Sephardim continued the management of their affairs under the guidance of the hakam bashi of Jerusalem. The Ashkenazi Central Committee employed its own special representatives, or meshulachim, whom they sent to countries lacking a kolel in the Holy Land. This opened up many new funding sources for the halukkah in South Africa, Australia, England, and particularly in America.
Because of the relative homogeneity of Ashkenazic Jewry, especially by comparison to the diversity of the many smaller communities, over time in Israel, all Jews from Europe came to be called "Ashkenazi" in Israel, whether or not they had any connection with Germany, while Jews from Africa and Asia have come to be called "Sephardi", whether or not they had any connection with Spain. One reason is that most African and Asian Jewish communities use the Sephardic prayer ritual and abide by the rulings of Sephardic rabbinic authorities, and therefore consider themselves to be "Sephardim" in the broader sense of "Jews of the Spanish rite", though not in the narrower sense of "Spanish Jews". Similarly "Ashkenazim" has the broader sense of "Jews of the German rite". The founders of modern Israel, mostly Ashkenazi Jews, are often said to have believed themselves superior to these new arrivals.
Thus the work of Maimonides, notwithstanding the sharp attacks upon it, soon won general recognition as an authority of the first importance for ritual decisions. According to several authorities,"Yad Malakhi" rule 26, pg 186 a decision may not be rendered in opposition to a view of Maimonides, even though the latter apparently militated against the sense of a Talmudic passage, for in such cases the presumption was that the words of the Talmud were incorrectly interpreted. Likewise: "One must follow Maimonides even when the latter opposed his teachers, since he surely knew their views, and if he decided against them he must have disapproved their interpretation". Even when later authorities, like Asher ben Jehiel (the Rosh), decided against Maimonides, it became a rule of the Oriental Jews to follow the latter, although the European Jews, especially the Ashkenazim, preferred the opinions of the Rosh in such cases.
Surnames were not unknown among the Jews of the Middle Ages, and as Jews began to mingle more with their fellow citizens, the practice of using or adopting civic surnames in addition to the "sacred" name, used only in religious connections, grew commensurately. Among the Sephardim this practice was common long before the exile from Spain, and probably became still more common as a result of the example of the conversos, who upon adopting Christianity accepted in most cases the family names of their godfathers. Among the Ashkenazim, whose isolation from the mainstream majority population in the lands where they lived was more complete, the use of surnames only started in most places to become common in the eighteenth century. The use of surnames became common very early among the Arabic- speaking Jews, who carried the custom into the Iberian Peninsula (modern Spain and Portugal).
Feinberg wrote the "heroic" Red Army soldiers who defeated Nazi Germany had saved the entire Soviet Jewish community from being exterminated during the Holocaust, making him grateful for the sacrifices of the ordinary soldiers of the Red Army, who fought so hard and suffered so much. But at the same time, Feinberg criticized Joseph Stalin for having "murdered, among others, thousands of alien, cosmopolitan, intellectual Jews" after 1945. Feinberg wrote that many of the older Muscovite Jews told him that they still had nightmares of the postwar anti-Semitic purges. He noted that the assimilation policies of the Soviet regime was having its effects with the younger Soviet Jews speaking Russian instead of Yiddish, and the distinctive culture of the Ashkenazim was being subsumed into Russian culture. Feinberg quoted the statistic that 70% of Soviet Jews gave their first language as Yiddish in the 1926 census, but only 18% did so in the 1959 census.
Israel Bartal has suggested that from the Haskalah onwards polemical pamphlets against the Khazars were inspired by Sephardi organizations opposed to the Khazaro-Ashkenazim. Scholarly anthropologists, such as Roland B. Dixon (1923), and writers like H. G. Wells (1920) used it to argue that "The main part of Jewry never was in Judea", a thesis that was to have a political echo in later opinion.Roland Burrage Dixon The Racial History of Man, 1923; H. G. Wells, The Outline of History (1920) In 1932, Samuel Krauss ventured the theory that the biblical Ashkenaz referred to northern Asia Minor, and identified it with the Khazars, a position immediately disputed by Jacob Mann. Ten years later, in 1942, Abraham N. Polak (sometimes referred to as Poliak), later professor for the history of the Middle Ages at Tel Aviv University, published a Hebrew monograph in which he concluded that the East European Jews came from Khazaria.
Rabbi Yosef Rivlin, as secretary of the Central Committee and working under the Chief Rabbi of Jerusalem Shmuel Salant, reorganized it in 1885, introduced a modern system of bookkeeping, and issued printed reports of the receipts and expenditures of the halukkah to gabbaim and contributors. These reports, known as "shemesh tzedaḳah" (the sun of righteousness), contain items of history relative to almost every country in the world. At the time of the earliest reports, the contributions intended for division between the Sephardim and the Ashkenazim were usually sent to Nathan Marcus Adler, chief rabbi of England, who forwarded the proper amounts to Raphael Meir Panigel, the Hakam Bashi, and Rabbi Samuel Salant, Chief Ashkenazi Rabbi of Jerusalem. The North-American Relief Society for the indigent Jews of Jerusalem, whose members were Portuguese and German Jews, sent about $750 per annum through the chief rabbi of England, with instructions to divide the amount between the two parties.
A good deal of criticism was levied against the halukkah. When the Jewish Encyclopedia was published in 1906, the Hebrew and Jewish press were almost unanimous in criticizing the halukkah, principally for the reasons: (1) it promoted mendicancy and pauperism; (2) it encouraged idleness and thriftlessness; (3) it fostered divisions between the Sephardim and Ashkenazim; (4) it gave the controlling rabbis too much power to hamper and prevent modern schools for manual labor and secular knowledge; (5) the distributions were made unjustly, with many who do not need or deserve aid being beneficiaries, while others, like the Yemenite Jews and the extremely poor, were ignored. It was even claimed that the halukkah managers opposed the introduction of agriculture as a means of ameliorating the condition of the poor, and that they were hostile to the Zionist movement for fear it might interfere with them and end their power. All these accusations may have had some basis of fact.
Jewish women in Algeria, 1851 Historically, European Jews have been classified into two major groups: the Ashkenazim, or "Germanics" ("Ashkenaz" meaning "Germany" in Medieval Hebrew), denoting their Central European base, and the Sephardim, or "Hispanics" ("Sefarad" meaning "Hispania" or "Iberia" in Hebrew), denoting their Spanish, Portuguese or North African base. A third historic term Mizrahim, or "Easterners" ("Mizrach" being "East" in Hebrew) has been used to describe other non-European Jewish communities to the east, but its usage has changed both over time and relative to the location where it was used. One definition is the Jews who never left the Middle East, in contrast to the Sephardim who went west to Spain, Portugal, and North Africa. A similar three- part distinction in the Jewish community of 16th-century Venice is noted by Johnson as being "divided into three nations, the Penentines from Spain, the Levantines who were Turkish subjects, and the Natione Tedesca or Jews of German origin..."Johnson, A History of the Jews, p.
The Yemenite Jews ("Teimanim") from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. Additionally, there is a difference between the pre-existing Middle Eastern and North African Jewish communities as distinct from the descendants of those Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain by the Catholic Monarchs in 1492, and in 1497 from the expulsion decreed in Portugal. The Suleiman ben Pinchas Cohen family of Yemen, circa 1944 Despite this diversity, Ashkenazi Jews represent the bulk of modern Jewry, estimated at between 70% and 80% of all Jews worldwide; prior to World War II and the Holocaust however, it was 90%. Ashkenazim developed in Europe, but underwent massive emigration in search of better opportunities and during periods of civil strife and warfare.
Arcand shared the idea widely accepted in French- Canada that Confederation in 1867 was a "pact" between two "nations" that agreed to work together for their common betterment. Acrand added his spin to the idea of two founding "nations" by arguing Canada existed only for the "two founding nations" and to accept the claim by any other group to "nationhood" would by necessity reduce the living standards of the "two founding nations". In this way, Arcand argued "to recognize the Jewish race as an official entity would violate the Confederation pact, eliminate our rights, and force us to officially recognize as national entities all the other groups, such as Polish, Greek, Syrian, Russian, Serbian, German who may request it later". Arcand's anti-Semitism was at least in part motivated by the fact that the majority of Ashkenazim (Yiddish-speaking Jews) immigrants from Eastern Europe usually arrived in Montreal, where a great many chose to settle.
Nevertheless the same Rabbi Isserles (at least for Ashkenazim) also ruled that, because in general, cases of purchased grain (with no other information) there is a double doubt as to a) whether the grain was harvested before Passover of that year (which would render it yashan) as well as a doubt whether b) (even if harvested after Passover of that year), whether it took root before passover of that year (which would at least put its status in doubt), that the combination of doubts renders general grain permitted.Rama to Yoreh De'ah 293:3 In addition a novel lenient approach was presented by Rabbi Yoel Sirkis who felt it is permissible if the grain originally belonged to a non-Jew.Shulchan Aruch, Yoreh De'ah 293, Laws of Hadash, with commentaries. Additionally, the manner in which various foods have historically been available has meant that Jewish populations would need to risk starvation to pursue stringent compliance with this aspect of kashrut.
The reputation of Ashkenazi in Egypt was so great that he could take it upon himself to abrogate the dignity of the nagid, which had existed for centuries and had gradually deteriorated into an arbitrary aristocratic privilege. When, in 1587, a dispute occurred in Jerusalem over the point whether scholars not engaged in business should contribute to the taxes paid by the Jewish community to the pasha, and to what extent, Ashkenazi, together with several other rabbis, took the stand that Jewish scholars, being usually impelled by love alone to emigrate to Palestine, and being scarcely able to support themselves, should be relieved from all taxes. In the same year, Ashkenazi himself traveled to Palestine and settled in Jerusalem, where he was recognized as their chief by both the Sephardim and the Ashkenazim. The conditions in Jerusalem were at this time very critical; and it was mainly due to Ashkenazi's influence that the congregations of the city were not dissolved.
Since then in Israel it has become an accepted semi-official and media designation. (clicking on archived links leads to document download) Sami Michael goes against the terms "Mizrahim" and "Edot HaMizrach", claiming it's a Mapai's fictitious identity to preserve a "rival" to the "Ashkenazim" and help them push the "Mizrahim" below in the social-economic ladder and behind them, so they won't ever be in line with the Israeli elites of European Jewish descent."There Are People who Want to Keep Us in the Bottom", Sami Michael's 1999 interveiw with Ruvik Rozental. He's also going against the Mapai manner of labeling all the Oriental Jews as "one folk" and erasing their unique and individual history as separated communities; he wonders why the real Easterners of his time who were the Eastern European Jewish peasants from the villages weren't labeled as "Mizrahi" in Israel while fitting it more than the Oriental Jews who were labeled that way.
Ashrei is recited three times daily during the full course of Jewish prayers, in accordance with the Talmudic statement that one who recites Ashrei three times daily is guaranteed a place in the World to Come.Talmud Bavli, Tractate Berachot 4b For this reason, not only is Ashrei recited these three times, but many of its verses occur throughout liturgy.1,001 Questions and Answers on Rosh Hashanah and Yom Kippur By Jeffrey M. Cohen, pages 164-65 Ashrei is recited twice during Shacharit (once during Pesukei D'Zimrah and once between Tachanun/Torah reading and Psalm 20/Uva Letzion or in this place when any of these are omitted), and once as the introduction to Mincha; it is also recited at the commencement of Selichot services, on Yom Kippur, Ashkenazim recite it during Ne'ila instead of during Mincha, Sefardim recite it during both Mincha and Ne'ila.Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) s.v.
There was distinct rivalry between the Chuts and the later Jewish immigrants, not least because the Chuts had arrived as city-dwellers, with useful industrial skills, and by 1881 had already learned to speak English, whereas the later immigrants were generally impoverished rural workers who had to learn new trades in the notorious sweatshops and, arriving penniless and in great numbers, drew attention to the problem of immigration which resulted in the Aliens Act of 1905. Furthermore, the Chuts were treated with suspicion by other Jews because the former had developed specific customs and practices, many of their families having lived in Amsterdam since the first synagogues were established there in the early years of the 17th century. Uniquely in Amsterdam, Ashkenazim (so-called "German Jews") and Sephardim (so-called "Spanish Jews") lived in close proximity for centuries, resulting in a cultural blend not found elsewhere. Most remarkably, the Dutch Jews were well accustomed to the sea, and ate seafoods considered not kosher by other Jewish communities.
The Romaniotes are Greek Jews, distinct from both Ashkenazim and Sephardim, who trace back their history to the times of the Greek-speaking Byzantine Jews and can be subdivided in a wider sense in a Rabbanite community and in the Greco-Karaite community of the Constantinopolitan Karaites which still survives to this day.Istanbul Karaylari Istanbul Enstitüsü Dergisi 3 (1957): 97–102. A Romaniote oral tradition says that the first Jews arrived in Ioannina shortly after the destruction of the Second Temple in Jerusalem in 70 AD. Before the migration of the Ashkenazi and the Sephardi Jews into the Balkans and Eastern Europe, the Jewish culture in these areas consisted primarily of Romaniote Jews. The Romaniote rites represent those of the Greek-speaking Jews of the Byzantine (or former Byzantine) Empire, ranging from southern Italy (in a narrower sense the Apulian, the Calabrian and the Sicilian Jewish communities) in the west, to much of Turkey in the east, Crete to the south, Crimea (the Krymchaks) to the north and the Jews of the early medieval Balkans and Eastern Europe.
As a secular Jew and orientalist he was influenced by Atatürk's reforms, and his policy was dictated by several considerations: Jews were suffering from harassment in public and private in Eastern Europe; he wished to forestall the threat he had intuited was imminent in both Fascism and Nazism, which were beginning to gain a foothold; he was passionate about the Karaites' language, Karaim, and its Turkish tradition, and somewhat insouciant of the Judaic heritage of his people. In 1934 Corrado Gini, a distinguished statistician, interested also in demography and anthropology, with close ties to the fascist elite, led an expedition in August–October 1934 to survey the Karaites. He concluded that Karaites were ethnically mixed, predominantly Chuvash which he mistook to be Finno-Ugric descendants of the Tauro-Cimmerians who at one point had been absorbed into the Khazars who for Gini however were not Turkic. A further conclusion was that the Ashkenazi arose from ‘Turko-Tatar converts to Judaism.’Mikhail Kizilov, The Karaites of Galicia: An Ethnoreligious Minority Among the Ashkenazim, the Turks, and the Slavs, 1772-1945, BRILL, 2009 pp.266,269-271,277ff.

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