Midrash Tadshe ii., ed. Epstein, in "Mi-Ḳadmoniyot ha-Yehudim," xvi., xvii.
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They consider themselves to be B'nei Yisrael ('Children of Israel'), a term used universally by Jewish denominations for the Jewish people as a whole, but do not call themselves Yehudim. The word Yehudim comes from the Hebrew word Yehudi which means from the Tribe of Judah.
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Nazarene at Etymology Online Adherents of Messianic Judaism are referred to in modern Hebrew as יְהוּדִים מְשִׁיחִיִּים (Yehudim Meshihi'im—"Messianic Jews").
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Italian Jews (, Yehudim Italkim) or Roman Jews (, Yehudim Romim) can be used in a broad sense to mean all Jews living or with roots in Italy, or, in a narrower sense, to mean the Italkim, an ancient community who use the Italian liturgy as distinct from the communities dating from medieval or modern times who use the Sephardic liturgy or the Nusach Ashkenaz.
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In her biography of Yigal Allon, Yigal Allon, Native Son: A Biography, Shapira in fact portrays the development of the entire Palmach generation in Palestine, the first native-born Sabra generation. In this period she also started investigating issues connected to culture and collective memory, as in articles on Latrun and S. Yizhar’s short story “Hirbet Hize,” and on the attitudes of Israeli society to the Holocaust and Holocaust survivors. Her book Hatanakh vehazehut hayisraelit (The Bible and Israeli identity) seeks to explain why the status of the Bible has declined in Israeli identity. Issues of identity, culture and memory are also the focus of two collection of essays, Yehudim Hadashim, Yehudim Yeshanim (New Jews, Old Jews), and Yehudim, Tziyonim Umah shebeinehem (Jews, Zionists and Between).
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Was held on August 9 and August 10. This week Reem Cohen and Hovi Sekuletz who were voted off by the audience, were chosen by the audience to re-enter the competition. The first night's theme was Songs of Gidi Gov, while the second night was Songs of the Yehudim. Judges ranking was 25% of the final result.
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Rachel (Sarenka) Zylberberg (5 January 1920 – 8 May 1943; 3 Iyar 5703 in Hebrew calendar) was an underground activist and participant in the Warsaw Ghetto Uprising. She held a key role in rousing the rebellion. Zylberberg was a member of Hashomer Hatzair,The Book of Jewish Partisans (Sefer ha-Partizanim ha Yehudim), Yad Vashem, Jerusalem 1958–1959, Volume 2: 707. the Zionist- socialist youth movement.
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Compare Weiss in Sifra ad. loc.; also A. Epstein (Mi-Ḳadmoniyyot ha-Yehudim, p. 53, note 1), who holds that in some passages Rav is meant by aḥerim = "others [say]", and by we-yesh omerim = "there are those who say". Nor is Ḥiyya's authorship contradicted by various contradictions presented by individual passages in the Sifra as compared with the Tosefta, which latter also is ascribed to him.e.g.
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He was also for many years a contributor to the German Rigasche Zeitung. Lewinsohn published: Eretz Russia u-Melo'ah (Wilna, 1868), a geography and topography of Russia; Toledot Anshe Shem be-Yisrael, biographies of about fifty Jewish authors; and "Toledot Sechar ha-Yehudim" (in Ha-Shachar), a history of Jewish commerce. He also wrote numerous articles on Jewish history which appeared in various periodicals.
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The campaign created a huge local media outrage. Many artists joined the ride among which were: Moni Moshonov, Aviv Geffen, Ha Yehudim, Yoav Kutner, Gila Almagor and many more. As a result of the campaign, Israel was finally forced to build bridges above the train tracks. "When we say Hip Hop is a bridge, we mean it metaphorically and Literary" said Tamer on his TEDEX speech at 2012, Nazareth.
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The terms Israeli Jews (, Yehudim Yisraelim), and Jewish Israelis refer to Israeli citizens of the Jewish ethnicity or faith, and also the descendants of Israeli-Jewish emigrants outside of Israel. Israeli Jews mostly comprise the modern descendants of the Ancient Israelites, along with other diaspora populations. Israeli Jews are found mostly in Israel and the Western world, as well as other countries worldwide, not necessarily only in Jewish communities. Israeli Jews mostly speak Hebrew and most follow at least some religious Jewish practices.
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He had it printed also in German and in Hebrew for the use of Christians as well as Jews. A new edition appeared in Altorf in 1680, and a Latin translation by Johann Wülfer, together with the Schlangenbalg, was published in Nuremberg in 1681. Wülfer strongly defended the Jews against Brenz, criticising him for the plagiarism of Johannes Pfefferkorn that he exposed. A Hebrew translation under the title Ha-Yehudim, by Alexander ben Samuel, is extant in manuscript in the library of the University of Leyden.
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Friedberg's Rab le-Hoshia (Warsaw, 1886), which was first published in Ha-Tzfirah, is a translation of 's Rabbi von Liegnitz. In the year-book Keneset Yisrael for 1886 appeared his "Ir u-Behalot," a translation of Lev Levanda's humorous story "Gnev i milost magnata"; and in the ' of the same year his translations of short stories by Alphonse Daudet and Ivan Turgenev. Friedberg is perhaps best known for his historical works. His Korot ha-Yehudim bi-Sefarad (Warsaw, 1893) is a history of the Jews in Spain.
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Moroccan Jews ( Yehudim Maroka'im) are Jews who live or have lived in Morocco. A significant Jewish population migrated from Spain and Portugal (Sephardic Jews), after the Spanish Inquisition, to the area and settled among Arab- Berbers. They were later met by a second wave of migration from the Iberian peninsula in the period immediately preceding and following the 1492 Alhambra Decree, when Jews were expelled from Spain, and soon after, from Portugal. This second immigration wave changed Moroccan Jewry, who largely embraced the Andalusian Sephardic liturgy, to switch to a mostly Sephardic identity.
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China was a destination for Radhanite Jews who brought boys, female slaves from Europe to sell to any local according to the Book of Roads and Kingdoms by ibn Khordadbeh. At Dandan Oilik an 8th-century document written in Judeo-Persian was found and translated by Aurel Stein. Sources indicate that Jews in China were often mistaken for Muslims by other Chinese. The first plausible recorded written Chinese mention of Jews uses the term Zhuhu (竹忽), or Zhuhudu (朱乎得) (perhaps from Arabic Yehoud, or from Hebrew Yehudim, "Jews") found in the Annals of the Yuan Dynasty in 1329 and 1354.
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The Great Synagogue of Baghdad circa early 20th century The history of the Jews in Iraq (, ', Yehudim Bavlim, ') is documented from the time of the Babylonian captivity c. 586 BC. Iraqi Jews constitute one of the world's oldest and most historically significant Jewish communities. The Jewish community of what is termed in Jewish sources "Babylon" or "Babylonia" included Ezra the scribe, whose return to Judea in the late 6th century BC is associated with significant changes in Jewish ritual observance and the rebuilding of the Temple in Jerusalem. The Babylonian Talmud was compiled in "Babylonia", identified with modern Iraq.
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The history of the Jews in Turkey (; Yehudim Turkim, ) covers the 2400 years that Jews have lived in what is now Turkey. There have been Jewish communities in Anatolia since at least the fifth century BCE and many Spanish and Portuguese Jews expelled from Spain by the Alhambra Decree were welcomed into the Ottoman Empire in the late 15th century, including regions now part of Turkey, centuries later, forming the bulk of the Ottoman Jews. Today, the vast majority of Turkish Jews live in Israel, while modern-day Turkey continues to host a modest Jewish population.
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The history of the Jews in Turkey (, Turkish Jews; Yehudim Turkim, ) covers the 2400 years that Jews have lived in what is now Turkey. There have been Jewish communities in Anatolia since at least the fifth century BCE and many Spanish and Portuguese Jews expelled from Spain by the Alhambra Decree were welcomed into the Ottoman Empire in the late 15th century, including regions now part of Turkey, centuries later, forming the bulk of the Ottoman Jews. Today, the vast majority of Turkish Jews live in Israel, while modern-day Turkey continues to host a modest Jewish population.
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Goldstein, Tazkir Lopukhin [The Lopukhin Memorandum], Jerusalem: Dinur Center Press, The Hebrew University of Jerusalem, 1988 (academic ed., 188 pages). #Y. Goldstein, Ben tziyonut medinit le-tziyonut maasit, ha-tenuah ha-tziyonit be-russiyah be-reshitah [Between Zionism Political and Practical: The Early Years of the Zionist Movement in Russia], Jerusalem: Magnes Press, Ha-sifriyah ha-tziyonit, 1991 (256 pages, paperback, hardcover). #M. Tzimmerman, Y. Goldstein, Historiyah shel ha-meah ha-esrim, ha-olam ve-ha-yehudim ba-dorot ha-acharonim, 1880-1914 [Twentieth- Century History: The World and the Jews in Recent Times, 1880-1914], Jerusalem: Zalman Shazar Center, 1992 (370 pages). #Y.
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In 1869 she published the first volume of Ha-Yehudim be- Angliya, her elegant Hebrew translation of 's Die Juden und die Kreuzfahrer unter Richard Löwenherz, a historical work about the Jews in England in the era of the crusades, under Richard I ('the Lionheart'). The second volume was not published until 1895 (both volumes appeared in Warsaw). Poor health and financial problems were at least partially the cause for the long delay in her bringing the second volume to completion. Over the course of her life Markel- Mosessohn corresponded with three prominent maskilim - her male colleagues in the Hebrew revival - Abraham Mapu, Judah Leib Gordon, and Moses Lilienblum.
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Chufut-Kale (; Russian and Ukrainian: Чуфут-Кале - Chufut-Kale; ; Karaim: Къале - קלעה - Qale) is a medieval city-fortress in the Crimean Mountains that now lies in ruins. It is a national monument of Crimean Karaites culture just east of Bakhchisaray. Its name is Crimean Tatar and Turkish for "Jewish Fortress" (çufut/çıfıt - Jew, qale/kale - fortress), while Crimean Karaites refer to it simply as "Fortress", considering the place as historical center for the Crimean Karaite community. In the Middle Ages the fortress was known as Qırq Yer (Place of Forty) and as Karaites to which sect the greater part of its inhabitants belong, Sela' ha-Yehudim Энциклопедический словарь Ф.А. Брокгауза и И.А. Ефрона— С.-Пб.
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According to Steven Mackey, chair of the Department of Music at Princeton, this is the first Pulitzer Prize awarded to a member of the department. (Milton Babbitt was awarded a Pulitzer citation in 1982 for his life's work as a composer.) Besides composition, Shaw is known as a musician appearing in many guises. She performs primarily as violinist with the American Contemporary Music Ensemble (ACME) and as vocalist with Roomful of Teeth. She also works with the Trinity Wall Street Choir, Alarm Will Sound, Wordless Music Orchestra, Ensemble Signal, AXIOM, The Yehudim, Victoire, Opera Cabal, the Mark Morris Dance Group Ensemble, Hotel Elefant, the Oracle Hysterical, Red Light New Music, Robert Mealy's Yale Baroque Ensemble.
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Balin (2000), To Reveal Our Hearts, p. 23. Mapu was the first fellow Hebrew writer with whom she initiated a correspondence, in 1861, writing to him in Hebrew and enclosing an original piece of writing.Balin (2000), To Reveal Our Hearts, p. 30-31. He responded appreciatively, complimenting the lucidity of her style and dubbing her a "maskelet", or enlightened woman. They exchanged a handful of letters over the next year or two, and also met briefly in person on two occasions, in 1861, and again in 1866 or 1867, both times at Mapu's home in Kovno. Markel-Mosessohn wrote to Judah Leib Gordon for the first time in 1868, after she had completed a draft of the first part of Ha-Yehudim be-Angliya, her translation of Francolm's work.
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The Samaritans, who comprised a comparatively large group in classical times, now number 745 people, and today they live in two communities in Israel and the West Bank, and they still regard themselves as descendants of the tribes of Ephraim (named by them as Aphrime) and Manasseh (named by them as Manatch). Samaritans adhere to a version of the Torah known as the Samaritan Pentateuch, which differs in some respects from the Masoretic text, sometimes in important ways, and less so from the Septuagint. The Samaritans consider themselves Bnei Yisrael ("Children of Israel" or "Israelites"), but they do not regard themselves as Yehudim (Jews). They view the term "Jews" as a designation for followers of Judaism, which they assert is a related but an altered and amended religion which was brought back by the exiled Israelite returnees, and is therefore not the true religion of the ancient Israelites, which according to them is Samaritanism.
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