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Ashkenazi Jews, also known as Ashkenazic Jews
Jews
or simply Ashkenazim (Hebrew: אַשְׁכְּנַזִּים‬, Ashkenazi Hebrew pronunciation: [ˌaʃkəˈnazim], singular: [ˌaʃkəˈnazi], Modern Hebrew: [aʃkenaˈzim, aʃkenaˈzi]; also יְהוּדֵי אַשְׁכְּנַז‬ Y'hudey Ashkenaz),[18] are a Jewish diaspora population who coalesced as a distinct community in the Holy Roman Empire around the end of the first millennium.[19] The traditional diaspora language of Ashkenazi Jews
Jews
is Yiddish
Yiddish
(a Germanic language which incorporates several dialects), with Hebrew used only as a sacred language until relatively recently. Throughout their time in Europe, Ashkenazim have made many important contributions to philosophy, scholarship, literature, art, music and science.[20][21][22][23] Ashkenazim originate from the Jews
Jews
who settled along the Rhine River, in Western Germany
Germany
and in Northern France.[24] There they became a distinct diaspora community with a unique way of life that adapted traditions from Babylon, The Land of Israel, and the Western Mediterranean
Mediterranean
to their new environment.[25] The Ashkenazi religious rite developed in cities such as Mainz, Worms, and Troyes. The eminent French Rishon Rabbi
Rabbi
Shlomo Itzhaki (Rashi) would have a significant impact on the Jewish religion. In the late Middle Ages, the majority of the Ashkenazi population shifted steadily eastward,[26] moving out of the Holy Roman Empire into the areas later comprised in the Polish-Lithuanian Commonwealth (comprising parts of present-day Belarus, Latvia, Lithuania, Moldova, Poland, Russia, and Ukraine).[27][28] In the course of the late 18th and 19th centuries, those Jews
Jews
who remained in or returned to the German lands experienced a cultural reorientation; under the influence of the Haskalah
Haskalah
and the struggle for emancipation, as well as the intellectual and cultural ferment in urban centers, they gradually abandoned the use of Yiddish, while developing new forms of Jewish religious life and cultural identity.[29] The genocidal impact of the Holocaust
Holocaust
(the mass murder of approximately six million Jews
Jews
during World War II) devastated the Ashkenazim and their culture, affecting almost every Jewish family.[30][31] It is estimated that in the 11th century Ashkenazi Jews
Jews
composed only three percent of the world's total Jewish population, while an estimate made in 1930 (near the population's peak) had them as 92 percent of the world's Jews.[32] Immediately prior to the Holocaust, the number of Jews
Jews
in the world stood at approximately 16.7 million.[33] Statistical figures vary for the contemporary demography of Ashkenazi Jews, ranging from 10 million[1] to 11.2 million.[2] Sergio DellaPergola
Sergio DellaPergola
in a rough calculation of Sephardic
Sephardic
and Mizrahi
Mizrahi
Jews, implies that Ashkenazi Jews
Jews
make up less than 74% of Jews
Jews
worldwide.[34] Other estimates place Ashkenazi Jews as making up about 75% of Jews
Jews
worldwide.[35] Genetic studies on Ashkenazim—researching both their paternal and maternal lineages—suggest a significant proportion of Middle Eastern and European ancestry. Those studies have arrived at diverging conclusions regarding both the degree and the sources of their European ancestry, and have generally focused on the extent of the European genetic origin observed in Ashkenazi maternal lineages.[36] Ashkenazi Jews
Jews
are popularly contrasted with Sephardi Jews
Sephardi Jews
(also called Sephardim), who descend from Jews
Jews
who settled in the Iberian Peninsula, and Mizrahi
Mizrahi
Jews, who descend from Jews
Jews
who remained in the Middle East. There are some differences in how the groups pronounce certain Hebrew
Hebrew
letters, and in points of ritual.

Contents

1 Etymology 2 History

2.1 History of Jews
Jews
in Europe before the Ashkenazim 2.2 High and Late Middle Ages
Middle Ages
migrations 2.3 Medieval references 2.4 Modern history

2.4.1 The Holocaust 2.4.2 Israel

3 Definition

3.1 By religion 3.2 By culture 3.3 By ethnicity

4 Customs, laws and traditions

4.1 Ashkenazic liturgy 4.2 Ashkenazi as a surname

5 Relations with Sephardim 6 Notable Ashkenazim 7 Genetics

7.1 Genetic origins

7.1.1 Male lineages: Y-chromosomal DNA 7.1.2 Female lineages: Mitochondrial DNA 7.1.3 Association and linkage studies

7.2 The Khazar
Khazar
hypothesis 7.3 Medical genetics

8 See also 9 References

9.1 References for "Who is an Ashkenazi Jew?" 9.2 Other references

10 External links

Etymology[edit] The name Ashkenazi derives from the biblical figure of Ashkenaz, the first son of Gomer, son of Japhet, son of Noah, and a Japhetic patriarch in the Table of Nations
Table of Nations
(Genesis 10). The name of Gomer
Gomer
has often been linked to the ethnonym Cimmerians. Biblical Ashkenaz
Ashkenaz
is usually derived from Assyrian Aškūza (cuneiform Aškuzai/Iškuzai), a people who expelled the Cimmerians
Cimmerians
from the Armenian area of the Upper Euphrates,[37] whose name is usually associated with the name of the Scythians.[38][39] The intrusive n in the Biblical name is likely due to a scribal error confusing a waw ו with a nun נ.[39][40][41] In Jeremiah 51:27, Ashkenaz
Ashkenaz
figures as one of three kingdoms in the far north, the others being Minni and Ararat, perhaps corresponding to Urartu, called on by God to resist Babylon.[41][42] In the Yoma tractate of the Babylonian Talmud
Talmud
the name Gomer
Gomer
is rendered as Germania, which elsewhere in rabbinical literature was identified with Germanikia in northwestern Syria, but later became associated with Germania. Ashkenaz
Ashkenaz
is linked to Scandza/Scanzia, viewed as the cradle of Germanic tribes, as early as a 6th-century gloss to the Historia Ecclesiastica of Eusebius.[43] In the 10th-century History of Armenia of Yovhannes Drasxanakertc'i (1.15) Ashkenaz
Ashkenaz
was associated with Armenia,[44] as it was occasionally in Jewish usage, where its denotation extended at times to Adiabene, Khazaria, Crimea
Crimea
and areas to the east.[45] His contemporary Saadia Gaon identified Ashkenaz
Ashkenaz
with the Saquliba or Slavic territories,[46] and such usage covered also the lands of tribes neighboring the Slavs, and Eastern and Central Europe.[45] In modern times, Samuel Krauss identified the Biblical "Ashkenaz" with Khazaria.[47] Sometime in the early medieval period, the Jews
Jews
of central and eastern Europe came to be called by this term.[41] Conforming to the custom of designating areas of Jewish settlement with biblical names, Spain was denominated Sefarad (Obadiah 20), France
France
was called Tsarefat (1 Kings 17:9), and Bohemia
Bohemia
was called the Land of Canaan.[48] By the high medieval period, Talmudic commentators like Rashi
Rashi
began to use Ashkenaz/Eretz Ashkenaz
Ashkenaz
to designate Germany, earlier known as Loter,[41][43] where, especially in the Rhineland
Rhineland
communities of Speyer, Worms and Mainz, the most important Jewish communities arose.[49] Rashi
Rashi
uses leshon Ashkenaz
Ashkenaz
(Ashkenazi language) to describe German speech, and Byzantium and Syrian Jewish letters referred to the Crusaders as Ashkenazim.[43] Given the close links between the Jewish communities of France
France
and Germany
Germany
following the Carolingian unification, the term Ashkenazi came to refer to both the Jews
Jews
of medieval Germany
Germany
and France.[50] History[edit] History of Jews
Jews
in Europe before the Ashkenazim[edit] Outside of their origins in ancient Israel, the history of Ashkenazim is shrouded in mystery,[51] and many theories have arisen speculating on their emergence as a distinct community of Jews.[52] The best supported theory is the one that details a Jewish migration from Israel
Israel
through what is now Italy and other parts of southern Europe.[53] The historical record attests to Jewish communities in southern Europe since pre- Christian
Christian
times.[54] Many Jews
Jews
were denied full Roman citizenship until Emperor Caracalla
Caracalla
granted all free peoples this privilege in 212. Jews
Jews
were required to pay a poll tax until the reign of Emperor Julian in 363. In the late Roman Empire, Jews
Jews
were free to form networks of cultural and religious ties and enter into various local occupations. But, after Christianity
Christianity
became the official religion of Rome
Rome
and Constantinople
Constantinople
in 380, Jews
Jews
were increasingly marginalized. The history of Jews
Jews
in Greece goes back to at least the Archaic Era of Greece, when the classical culture of Greece was undergoing a process of formalization after the Greek Dark Age. The Greek historian Herodotus
Herodotus
knew of the Jews, whom he called "Palestinian Syrians",[citation needed] and listed them among the levied naval forces in service of the invading Persians. While Jewish monotheism was not deeply affected by Greek Polytheism, the Greek way of living was attractive for many wealthier Jews.[55] The Synagogue
Synagogue
in the Agora of Athens is dated to the period between 267 and 396 CE. The Stobi Synagogue
Synagogue
in Macedonia, was built on the ruins of a more ancient synagogue in the 4th century, while later in the 5th century, the synagogue was transformed into Christian
Christian
basilica.[56] Hellenistic Judaism
Judaism
thrived in Antioch
Antioch
and Alexandria, many of these Greek-speaking Jews
Jews
would convert to Christianity.[57] Sporadic[58] epigraphic evidence in grave site excavations, particularly in Brigetio (Szőny), Aquincum (Óbuda), Intercisa (Dunaújváros), Triccinae (Sárvár), Savaria (Szombathely), Sopianae (Pécs) in Hungary, and Mursa (Osijek) in Croatia, attest to the presence of Jews after the 2nd and 3rd centuries where Roman garrisons were established,[59] There was a sufficient number of Jews
Jews
in Pannonia
Pannonia
to form communities and build a synagogue. Jewish troops were among the Syrian soldiers transferred there, and replenished from the Middle East, after 175 C.E. Jews
Jews
and especially Syrians came from Antioch, Tarsus and Cappadocia. Others came from Italy and the Hellenized parts of the Roman empire. The excavations suggest they first lived in isolated enclaves attached to Roman legion camps and intermarried with other similar oriental families within the military orders of the region.[58] Raphael Patai states that later Roman writers remarked that they differed little in either customs, manner of writing, or names from the people among whom they dwelt; and it was especially difficult to differentiate Jews
Jews
from the Syrians.[60][61] After Pannonia
Pannonia
was ceded to the Huns in 433, the garrison populations were withdrawn to Italy, and only a few, enigmatic traces remain of a possible Jewish presence in the area some centuries later.[62] No evidence has yet been found of a Jewish presence in antiquity in Germany
Germany
beyond its Roman border, nor in Eastern Europe. In Gaul
Gaul
and Germany
Germany
itself, with the possible exception of Trier
Trier
and Cologne, the archeological evidence suggests at most a fleeting presence of very few Jews, primarily itinerant traders or artisans.[63] A substantial Jewish population emerged in northern Gaul
Gaul
by the Middle Ages,[64] but Jewish communities existed in 465 CE in Brittany, in 524 CE in Valence, and in 533 CE in Orleans.[65] Throughout this period and into the early Middle Ages, some Jews
Jews
assimilated into the dominant Greek and Latin cultures, mostly through conversion to Christianity.[66][better source needed] King Dagobert I
Dagobert I
of the Franks
Franks
expelled the Jews
Jews
from his Merovingian
Merovingian
kingdom in 629. Jews in former Roman territories faced new challenges as harsher anti-Jewish Church rulings were enforced. Charlemagne's expansion of the Frankish empire around 800, including northern Italy and Rome, brought on a brief period of stability and unity in Francia. This created opportunities for Jewish merchants to settle again north of the Alps. Charlemagne
Charlemagne
granted the Jews
Jews
freedoms similar to those once enjoyed under the Roman Empire. In addition, Jews
Jews
from southern Italy, fleeing religious persecution, began to move into central Europe.[citation needed] Returning to Frankish lands, many Jewish merchants took up occupations in finance and commerce, including money lending, or usury. (Church legislation banned Christians from lending money in exchange for interest.) From Charlemagne's time to the present, Jewish life in northern Europe is well documented. By the 11th century, when Rashi
Rashi
of Troyes
Troyes
wrote his commentaries, Jews
Jews
in what came to be known as "Ashkenaz" were known for their halakhic learning, and Talmudic studies. They were criticized by Sephardim
Sephardim
and other Jewish scholars in Islamic lands for their lack of expertise in Jewish jurisprudence (dinim) and general ignorance of Hebrew
Hebrew
linguistics and literature.[67] Yiddish
Yiddish
emerged as a result of Judeo-Latin language contact with various High German vernaculars in the medieval period.[68] It is a Germanic language written in Hebrew
Hebrew
letters, and heavily influenced by Hebrew
Hebrew
and Aramaic, with some elements of Romance and later Slavic languages.[69] High and Late Middle Ages
Middle Ages
migrations[edit] Historical records show evidence of Jewish communities north of the Alps
Alps
and Pyrenees
Pyrenees
as early as the 8th and 9th century. By the 11th century Jewish settlers, moving from southern European and Middle Eastern centers, appear to have begun to settle in the north, especially along the Rhine, often in response to new economic opportunities and at the invitation of local Christian
Christian
rulers. Thus Baldwin V, Count of Flanders, invited Jacob ben Yekutiel and his fellow Jews
Jews
to settle in his lands; and soon after the Norman Conquest of England, William the Conqueror
William the Conqueror
likewise extended a welcome to continental Jews
Jews
to take up residence there. Bishop Rüdiger Huzmann called on the Jews
Jews
of Mainz
Mainz
to relocate to Speyer. In all of these decisions, the idea that Jews
Jews
had the know-how and capacity to jump-start the economy, improve revenues, and enlarge trade seems to have played a prominent role.[70] Typically Jews
Jews
relocated close to the markets and churches in town centres, where, though they came under the authority of both royal and ecclesiastical powers, they were accorded administrative autonomy.[70] In the 11th century, both Rabbinic Judaism
Judaism
and the culture of the Babylonian Talmud
Talmud
that underlies it became established in southern Italy and then spread north to Ashkenaz.[71] Numerous massacres of Jews
Jews
occurred throughout Europe during the Christian
Christian
Crusades. Inspired by the preaching of a First Crusade, crusader mobs in France
France
and Germany
Germany
perpetrated the Rhineland massacres of 1096, devastating Jewish communities along the Rhine River, including the SHuM cities of Speyer, Worms, and Mainz. The cluster of cities contain the earliest Jewish settlements north of the Alps, and played a major role in the formation of Ashkenazi Jewish religious tradition,[25] along with Troyes
Troyes
and Sens in France. Nonetheless Jewish life in Germany
Germany
persisted, while some Ashkenazi Jews
Jews
joined Sephardic
Sephardic
Jewry in Spain.[72] Expulsions from England (1290), France
France
(1394), and parts of Germany
Germany
(15th century), gradually pushed Ashkenazi Jewry eastward, to Poland
Poland
(10th century), Lithuania (10th century), and Russia
Russia
(12th century). Over this period of several hundred years, some have suggested, Jewish economic activity was focused on trade, business management, and financial services, due to several presumed factors: Christian
Christian
European prohibitions restricting certain activities by Jews, preventing certain financial activities (such as "usurious" loans)[73] between Christians, high rates of literacy, near universal male education, and ability of merchants to rely upon and trust family members living in different regions and countries.

The Polish-Lithuanian Commonwealth
Polish-Lithuanian Commonwealth
at its greatest extent.

By the 15th century, the Ashkenazi Jewish communities in Poland
Poland
were the largest Jewish communities of the Diaspora.[74] This area, which eventually fell under the domination of Russia, Austria, and Prussia (Germany), would remain the main center of Ashkenazi Jewry until the Holocaust. The answer to why there was so little assimilation of Jews
Jews
in central and eastern Europe for so long would seem to lie in part in the probability that the alien surroundings in central and eastern Europe were not conducive, though contempt did not prevent some assimilation. Furthermore, Jews
Jews
lived almost exclusively in shtetls, maintained a strong system of education for males, heeded rabbinic leadership, and scorned the lifestyle of their neighbors; and all of these tendencies increased with every outbreak of antisemitism.[75] Medieval references[edit]

Jews
Jews
from Worms (Germany) wear the mandatory yellow badge.

In the first half of the 11th century, Hai Gaon
Hai Gaon
refers to questions that had been addressed to him from Ashkenaz, by which he undoubtedly means Germany. Rashi
Rashi
in the latter half of the 11th century refers to both the language of Ashkenaz[76] and the country of Ashkenaz.[77] During the 12th century, the word appears quite frequently. In the Mahzor Vitry, the kingdom of Ashkenaz
Ashkenaz
is referred to chiefly in regard to the ritual of the synagogue there, but occasionally also with regard to certain other observances.[78] In the literature of the 13th century, references to the land and the language of Ashkenaz
Ashkenaz
often occur. Examples include Solomon ben Aderet's Responsa (vol. i., No. 395); the Responsa of Asher ben Jehiel (pp. 4, 6); his Halakot (Berakot i. 12, ed. Wilna, p. 10); the work of his son Jacob ben Asher, Tur Orach Chayim (chapter 59); the Responsa of Isaac ben Sheshet (numbers 193, 268, 270). In the Midrash
Midrash
compilation, Genesis Rabbah, Rabbi
Rabbi
Berechiah mentions Ashkenaz, Riphath, and Togarmah as German tribes or as German lands. It may correspond to a Greek word that may have existed in the Greek dialect of the Jews
Jews
in Syria Palaestina, or the text is corrupted from "Germanica." This view of Berechiah is based on the Talmud
Talmud
( Yoma 10a; Jerusalem
Jerusalem
Talmud
Talmud
Megillah 71b), where Gomer, the father of Ashkenaz, is translated by Germamia, which evidently stands for Germany, and which was suggested by the similarity of the sound. In later times, the word Ashkenaz
Ashkenaz
is used to designate southern and western Germany, the ritual of which sections differs somewhat from that of eastern Germany
Germany
and Poland. Thus the prayer-book of Isaiah Horowitz, and many others, give the piyyutim according to the Minhag of Ashkenaz
Ashkenaz
and Poland. According to 16th-century mystic Rabbi
Rabbi
Elijah of Chelm, Ashkenazi Jews lived in Jerusalem
Jerusalem
during the 11th century. The story is told that a German-speaking Jew
Jew
saved the life of a young German man surnamed Dolberger. So when the knights of the First Crusade
First Crusade
came to siege Jerusalem, one of Dolberger's family members who was among them rescued Jews
Jews
in Palestine and carried them back to Worms to repay the favor.[79] Further evidence of German communities in the holy city comes in the form of halakhic questions sent from Germany
Germany
to Jerusalem during the second half of the 11th century.[80] Modern history[edit] Material relating to the history of German Jews
Jews
has been preserved in the communal accounts of certain communities on the Rhine, a Memorbuch, and a Liebesbrief, documents that are now part of the Sassoon Collection.[81] Heinrich Graetz
Heinrich Graetz
has also added to the history of German Jewry in modern times in the abstract of his seminal work, History of the Jews, which he entitled "Volksthümliche Geschichte der Juden." In an essay on Sephardi
Sephardi
Jewry, Daniel Elazar at the Jerusalem
Jerusalem
Center for Public Affairs[82] summarized the demographic history of Ashkenazi Jews
Jews
in the last thousand years, noting that at the end of the 11th century, 97% of world Jewry was Sephardic
Sephardic
and 3% Ashkenazi; by the end of the 16th century, the: 'Treaty on the redemption of captives', by Gracian of the God's Mother, Mercy Priest, who was imprisoned by Turks, cites a Tunisian Hebrew, made captive when arriving to Gaeta, who aided others with money, named: 'Simon Escanasi', in the mid-17th century, " Sephardim
Sephardim
still outnumbered Ashkenazim three to two", but by the end of the 18th century, "Ashkenazim outnumbered Sephardim
Sephardim
three to two, the result of improved living conditions in Christian
Christian
Europe versus the Ottoman Muslim world."[82] By 1930, Arthur Ruppin estimated that Ashkenazi Jews
Jews
accounted for nearly 92% of world Jewry.[32] These factors are sheer demography showing the migration patterns of Jews from Southern and Western Europe to Central and Eastern Europe. In 1740 a family from Lithuania
Lithuania
became the first Ashkenazi Jews
Jews
to settle in the Jewish Quarter of Jerusalem.[83] In the generations after emigration from the west, Jewish communities in places like Poland, Russia, and Belarus
Belarus
enjoyed a comparatively stable socio-political environment. A thriving publishing industry and the printing of hundreds of biblical commentaries precipitated the development of the Hasidic
Hasidic
movement as well as major Jewish academic centers.[84] After two centuries of comparative tolerance in the new nations, massive westward emigration occurred in the 19th and 20th centuries in response to pogroms in the east and the economic opportunities offered in other parts of the world. Ashkenazi Jews
Jews
have made up the majority of the American Jewish community since 1750.[74] In the context of the European Enlightenment, Jewish emancipation began in 18th century France
France
and spread throughout Western and Central Europe. Disabilities that had limited the rights of Jews
Jews
since the Middle Ages
Middle Ages
were abolished, including the requirements to wear distinctive clothing, pay special taxes, and live in ghettos isolated from non-Jewish communities, and the prohibitions on certain professions. Laws were passed to integrate Jews
Jews
into their host countries, forcing Ashkenazi Jews
Jews
to adopt family names (they had formerly used patronymics). Newfound inclusion into public life led to cultural growth in the Haskalah, or Jewish Enlightenment, with its goal of integrating modern European values into Jewish life.[85] As a reaction to increasing antisemitism and assimilation following the emancipation, Zionism
Zionism
was developed in central Europe.[86] Other Jews, particularly those in the Pale of Settlement, turned to socialism. These tendencies would be united in Labor Zionism, the founding ideology of the State of Israel. The Holocaust[edit]

Jewish woman chased by men and youth armed with clubs during the Lviv pogroms, July 1941, then occupied Poland, now Ukraine

Of the estimated 8.8 million Jews
Jews
living in Europe at the beginning of World War II, the majority of whom were Ashkenazi, about 6 million – more than two-thirds – were systematically murdered in the Holocaust. These included 3 million of 3.3 million Polish Jews
Polish Jews
(91%); 900,000 of 1.5 million in Ukraine
Ukraine
(60%); and 50–90% of the Jews
Jews
of other Slavic nations, Germany, Hungary, and the Baltic states, and over 25% of the Jews
Jews
in France. Sephardi
Sephardi
communities suffered similar depletions in a few countries, including Greece, the Netherlands
Netherlands
and the former Yugoslavia.[87] As the large majority of the victims were Ashkenazi Jews, their percentage dropped from an estimate of 92% of world Jewry in made in 1930[32] to nearly 80% of world Jewry today. The Holocaust
The Holocaust
also effectively put an end to the dynamic development of the Yiddish
Yiddish
language in the previous decades, as the vast majority of the Jewish victims of the Holocaust, around 5 million, were Yiddish speakers.[88] Many of the surviving Ashkenazi Jews
Jews
emigrated to countries such as Israel, Canada, Argentina, Australia, and the United States after the war.[citation needed] Following the Holocaust, some sources place Ashkenazim today as making up approximately 83–85 percent of Jews
Jews
worldwide,[89][90][91][92] while Sergio DellaPergola
Sergio DellaPergola
in a rough calculation of Sephardic
Sephardic
and Mizrahi
Mizrahi
Jews, implies that Ashkenazi make up a notably lower figure, less than 74%.[34] Other estimates place Ashkenazi Jews
Jews
as making up about 75% of Jews
Jews
worldwide.[35][93] Israel[edit] Main article: Ashkenazi Jews
Jews
in Israel In Israel, the term Ashkenazi is now used in a manner unrelated to its original meaning, often applied to all Jews
Jews
who settled in Europe and sometimes including those whose ethnic background is actually Sephardic. Jews
Jews
of any non-Ashkenazi background, including Mizrahi, Yemenite, Kurdish and others who have no connection with the Iberian Peninsula, have similarly come to be lumped together as Sephardic. Jews
Jews
of mixed background are increasingly common, partly because of intermarriage between Ashkenazi and non-Ashkenazi, and partly because many do not see such historic markers as relevant to their life experiences as Jews.[94] Religious Ashkenazi Jews
Jews
living in Israel
Israel
are obliged to follow the authority of the chief Ashkenazi rabbi in halakhic matters. In this respect, a religiously Ashkenazi Jew
Jew
is an Israeli who is more likely to support certain religious interests in Israel, including certain political parties. These political parties result from the fact that a portion of the Israeli electorate votes for Jewish religious parties; although the electoral map changes from one election to another, there are generally several small parties associated with the interests of religious Ashkenazi Jews. The role of religious parties, including small religious parties that play important roles as coalition members, results in turn from Israel's composition as a complex society in which competing social, economic, and religious interests stand for election to the Knesset, a unicameral legislature with 120 seats.[95] Ashkenazi Jews
Jews
have played a prominent role in the economy, media, and politics[96] of Israel
Israel
since its founding. During the first decades of Israel
Israel
as a state, strong cultural conflict occurred between Sephardic and Ashkenazi Jews
Jews
(mainly east European Ashkenazim). The roots of this conflict, which still exists to a much smaller extent in present-day Israeli society, are chiefly attributed to the concept of the "melting pot".[97] That is to say, all Jewish immigrants who arrived in Israel
Israel
were strongly encouraged to "melt down" their own particular exilic identities within the general social "pot" in order to become Israeli.[98] The Ashkenazi Chief Rabbis in the Yishuv
Yishuv
and Israel
Israel
include:

Abraham Isaac Kook: (23 February 1921 – 1 September 1935) Isaac Halevi Herzog: (1937 – 25 July 1959) Isser Yehuda Unterman: (1964–1972) Shlomo Goren: (1972–1983) Avraham Shapira: (1983–1993) Israel
Israel
Meir Lau: (1993 – 3 April 2003) She'ar Yashuv Cohen
She'ar Yashuv Cohen
(acting): (3 April 2003 – 14 April 2003) Yona Metzger: (14 April 2003 – 14 August 2013) David Lau: (14 August 2013 – present)

Definition[edit] See also: Who is a Jew? By religion[edit] Religious Jews
Jews
have Minhagim, customs, in addition to Halakha, or religious law, and different interpretations of law. Different groups of religious Jews
Jews
in different geographic areas historically adopted different customs and interpretations. On certain issues, Orthodox Jews
Jews
are required to follow the customs of their ancestors, and do not believe they have the option of picking and choosing. For this reason, observant Jews
Jews
at times find it important for religious reasons to ascertain who their household's religious ancestors are in order to know what customs their household should follow. These times include, for example, when two Jews
Jews
of different ethnic background marry, when a non- Jew
Jew
converts to Judaism
Judaism
and determines what customs to follow for the first time, or when a lapsed or less observant Jew
Jew
returns to traditional Judaism
Judaism
and must determine what was done in his or her family's past. In this sense, "Ashkenazic" refers both to a family ancestry and to a body of customs binding on Jews
Jews
of that ancestry. Reform Judaism, which does not necessarily follow those minhagim, did nonetheless originate among Ashkenazi Jews.[99] In a religious sense, an Ashkenazi Jew
Jew
is any Jew
Jew
whose family tradition and ritual follows Ashkenazi practice. Until the Ashkenazi community first began to develop in the Early Middle Ages, the centers of Jewish religious authority were in the Islamic world, at Baghdad and in Islamic Spain. Ashkenaz
Ashkenaz
(Germany) was so distant geographically that it developed a minhag of its own. Ashkenazi Hebrew came to be pronounced in ways distinct from other forms of Hebrew.[100] In this respect, the counterpart of Ashkenazi is Sephardic, since most non-Ashkenazi Orthodox Jews
Jews
follow Sephardic
Sephardic
rabbinical authorities, whether or not they are ethnically Sephardic. By tradition, a Sephardic
Sephardic
or Mizrahi
Mizrahi
woman who marries into an Orthodox or Haredi Ashkenazi Jewish family raises her children to be Ashkenazi Jews; conversely an Ashkenazi woman who marries a Sephardi
Sephardi
or Mizrahi
Mizrahi
man is expected to take on Sephardic
Sephardic
practice and the children inherit a Sephardic
Sephardic
identity, though in practice many families compromise. A convert generally follows the practice of the beth din that converted him or her. With the integration of Jews
Jews
from around the world in Israel, North America, and other places, the religious definition of an Ashkenazi Jew
Jew
is blurring, especially outside Orthodox Judaism.[101] New developments in Judaism
Judaism
often transcend differences in religious practice between Ashkenazi and Sephardic
Sephardic
Jews. In North American cities, social trends such as the chavurah movement, and the emergence of "post-denominational Judaism"[102][103] often bring together younger Jews
Jews
of diverse ethnic backgrounds. In recent years, there has been increased interest in Kabbalah, which many Ashkenazi Jews
Jews
study outside of the Yeshiva
Yeshiva
framework. Another trend is the new popularity of ecstatic worship in the Jewish Renewal
Jewish Renewal
movement and the Carlebach style minyan, both of which are nominally of Ashkenazi origin.[104] By culture[edit]

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Culturally, an Ashkenazi Jew
Jew
can be identified by the concept of Yiddishkeit, which means "Jewishness" in the Yiddish
Yiddish
language.[105] Yiddishkeit is specifically the Jewishness of Ashkenazi Jews.[106] Before the Haskalah
Haskalah
and the emancipation of Jews
Jews
in Europe, this meant the study of Torah
Torah
and Talmud
Talmud
for men, and a family and communal life governed by the observance of Jewish Law for men and women. From the Rhineland
Rhineland
to Riga
Riga
to Romania, most Jews
Jews
prayed in liturgical Ashkenazi Hebrew, and spoke Yiddish
Yiddish
in their secular lives. But with modernization, Yiddishkeit now encompasses not just Orthodoxy and Hasidism, but a broad range of movements, ideologies, practices, and traditions in which Ashkenazi Jews
Jews
have participated and somehow retained a sense of Jewishness. Although a far smaller number of Jews still speak Yiddish, Yiddishkeit can be identified in manners of speech, in styles of humor, in patterns of association. Broadly speaking, a Jew
Jew
is one who associates culturally with Jews, supports Jewish institutions, reads Jewish books and periodicals, attends Jewish movies and theater, travels to Israel, visits historical synagogues, and so forth. It is a definition that applies to Jewish culture in general, and to Ashkenazi Yiddishkeit in particular. As Ashkenazi Jews
Jews
moved away from Europe, mostly in the form of aliyah to Israel, or immigration to North America, and other English-speaking areas such as South Africa; and Europe (particularly France) and Latin America, the geographic isolation that gave rise to Ashkenazim has given way to mixing with other cultures, and with non-Ashkenazi Jews who, similarly, are no longer isolated in distinct geographic locales. Hebrew
Hebrew
has replaced Yiddish
Yiddish
as the primary Jewish language
Jewish language
for many Ashkenazi Jews, although many Hasidic
Hasidic
and Hareidi
Hareidi
groups continue to use Yiddish
Yiddish
in daily life. (There are numerous Ashkenazi Jewish anglophones and Russian-speakers as well, although English and Russian are not originally Jewish languages.) France's blended Jewish community is typical of the cultural recombination that is going on among Jews
Jews
throughout the world. Although France
France
expelled its original Jewish population in the Middle Ages, by the time of the French Revolution, there were two distinct Jewish populations. One consisted of Sephardic
Sephardic
Jews, originally refugees from the Inquisition
Inquisition
and concentrated in the southwest, while the other community was Ashkenazi, concentrated in formerly German Alsace, and mainly speaking a German dialect similar to Yiddish. (A third community of Provençal Jews
Jews
living in Comtat Venaissin
Comtat Venaissin
were technically outside France, and were later absorbed into the Sephardim.) The two communities were so separate and different that the National Assembly emancipated them separately in 1790 and 1791.[107] But after emancipation, a sense of a unified French Jewry emerged, especially when France
France
was wracked by the Dreyfus affair
Dreyfus affair
in the 1890s. In the 1920s and 1930s, Ashkenazi Jews
Jews
from Europe arrived in large numbers as refugees from antisemitism, the Russian revolution, and the economic turmoil of the Great Depression. By the 1930s, Paris
Paris
had a vibrant Yiddish
Yiddish
culture, and many Jews
Jews
were involved in diverse political movements. After the Vichy years and the Holocaust, the French Jewish population was augmented once again, first by Ashkenazi refugees from Central Europe, and later by Sephardi
Sephardi
immigrants and refugees from North Africa, many of them francophone. Then, in the 1990s, yet another Ashkenazi Jewish wave began to arrive from countries of the former Soviet Union
Soviet Union
and Central Europe. The result is a pluralistic Jewish community that still has some distinct elements of both Ashkenazi and Sephardic
Sephardic
culture. But in France, it is becoming much more difficult to sort out the two, and a distinctly French Jewishness has emerged.[108] By ethnicity[edit] In an ethnic sense, an Ashkenazi Jew
Jew
is one whose ancestry can be traced to the Jews
Jews
who settled in Central Europe. For roughly a thousand years, the Ashkenazim were a reproductively isolated population in Europe, despite living in many countries, with little inflow or outflow from migration, conversion, or intermarriage with other groups, including other Jews. Human geneticists have argued that genetic variations have been identified that show high frequencies among Ashkenazi Jews, but not in the general European population, be they for patrilineal markers ( Y-chromosome
Y-chromosome
haplotypes) and for matrilineal markers (mitotypes).[109] Since the middle of the 20th century, many Ashkenazi Jews
Jews
have intermarried, both with members of other Jewish communities and with people of other nations and faiths.[110] A 2006 study found Ashkenazi Jews
Jews
to be a clear, homogeneous genetic subgroup. Strikingly, regardless of the place of origin, Ashkenazi Jews
Jews
can be grouped in the same genetic cohort – that is, regardless of whether an Ashkenazi Jew's ancestors came from Poland, Russia, Hungary, Lithuania, or any other place with a historical Jewish population, they belong to the same ethnic group. The research demonstrates the endogamy of the Jewish population in Europe and lends further credence to the idea of Ashkenazi Jews
Jews
as an ethnic group. Moreover, though intermarriage among Jews
Jews
of Ashkenazi descent has become increasingly common, many Haredi Jews, particularly members of Hasidic
Hasidic
or Hareidi
Hareidi
sects, continue to marry exclusively fellow Ashkenazi Jews. This trend keeps Ashkenazi genes prevalent and also helps researchers further study the genes of Ashkenazi Jews
Jews
with relative ease. It is noteworthy that these Haredi Jews
Jews
often have extremely large families.[14] Customs, laws and traditions[edit] The Halakhic practices of (Orthodox) Ashkenazi Jews
Jews
may differ from those of Sephardi
Sephardi
Jews, particularly in matters of custom. Differences are noted in the Shulkhan Arukh
Shulkhan Arukh
itself, in the gloss of Moses Isserles. Well known differences in practice include:

The example of the chevra kadisha, the Jewish burial society, Prague, 1772

Observance of Pesach (Passover): Ashkenazi Jews
Jews
traditionally refrain from eating legumes, grain, millet, and rice (quinoa, however, has become accepted as foodgrain in the North American communities), whereas Sephardi Jews
Sephardi Jews
typically do not prohibit these foods. Ashkenazi Jews
Jews
freely mix and eat fish and milk products; some Sephardic
Sephardic
Jews
Jews
refrain from doing so. Ashkenazim are more permissive toward the usage of wigs as a hair covering for married and widowed women. In the case of kashrut for meat, conversely, Sephardi Jews
Sephardi Jews
have stricter requirements – this level is commonly referred to as Beth Yosef. Meat products that are acceptable to Ashkenazi Jews
Jews
as kosher may therefore be rejected by Sephardi
Sephardi
Jews. Notwithstanding stricter requirements for the actual slaughter, Sephardi Jews
Sephardi Jews
permit the rear portions of an animal after proper Halakhic removal of the sciatic nerve, while many Ashkenazi Jews
Jews
do not. This is not because of different interpretations of the law; rather, slaughterhouses could not find adequate skills for correct removal of the sciatic nerve and found it more economical to separate the hindquarters and sell them as non-kosher meat. Ashkenazi Jews
Jews
frequently name newborn children after deceased family members, but not after living relatives. Sephardi
Sephardi
Jews, in contrast, often name their children after the children's grandparents, even if those grandparents are still living. A notable exception to this generally reliable rule is among Dutch Jews, where Ashkenazim for centuries used the naming conventions otherwise attributed exclusively to Sephardim
Sephardim
such as Chuts. Ashkenazi tefillin bear some differences from Sephardic
Sephardic
tefillin. In the traditional Ashkenazic rite, the tefillin are wound towards the body, not away from it. Ashkenazim traditionally don tefillin while standing, whereas other Jews
Jews
generally do so while sitting down. Ashkenazic traditional pronunciations of Hebrew
Hebrew
differ from those of other groups. The most prominent consonantal difference from Sephardic and Mizrahic Hebrew
Hebrew
dialects is the pronunciation of the Hebrew
Hebrew
letter tav in certain Hebrew
Hebrew
words (historically, in postvocalic undoubled context) as an /s/ and not a /t/ or /θ/ sound. Further information: Ashkenazi Hebrew

The prayer shawl, or tallit (or tallis in Ashkenazi Hebrew), is worn by the majority of Ashkenazi men after marriage, but western European Ashkenazi men wear it from Bar Mitzvah. In Sephardi
Sephardi
or Mizrahi Judaism, the prayer shawl is commonly worn from early childhood.[111]

Ashkenazic liturgy[edit]

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The term Ashkenazi also refers to the nusach Ashkenaz
Ashkenaz
(Hebrew, "liturgical tradition", or rite) used by Ashkenazi Jews
Jews
in their Siddur
Siddur
(prayer book). A nusach is defined by a liturgical tradition's choice of prayers, the order of prayers, the text of prayers, and melodies used in the singing of prayers. Two other major forms of nusach among Ashkenazic Jews
Jews
are Nusach Sefard (not to be confused with the Sephardic
Sephardic
ritual), which is the general Polish Hasidic nusach, and Nusach Ari, as used by Lubavitch Hasidim. Ashkenazi as a surname[edit] Several famous people have Ashkenazi as a surname, such as Vladimir Ashkenazy. However, most people with this surname hail from within Sephardic
Sephardic
communities, particularly from the Syrian Jewish community. The Sephardic
Sephardic
carriers of the surname would have some Ashkenazi ancestors since the surname was adopted by families who were initially of Ashkenazic origins who moved to Sephardi
Sephardi
countries and joined those communities. Ashkenazi would be formally adopted as the family surname having started off as a nickname imposed by their adopted communities. Some have shortened the name to Ash. Relations with Sephardim[edit] Further information: Racism in Israel
Israel
§ Intra-Jewish racism: Racism between Jews Relations between Ashkenazim and Sephardim
Sephardim
have at times been tense and clouded by arrogance, snobbery and claims of racial superiority with both sides claiming the inferiority of the other, based upon such features as physical traits and culture.[112][113][114][115][116] North African Sepharadim and Berber Jews
Jews
were often looked down upon by Ashkenazim as second-class citizens during the first decade after the creation of Israel. This has led to protest movements such as the Israeli Black Panthers led by Saadia Marciano, a Moroccan Jew. Nowadays, relations are getting warmer.[117] In some instances, Ashkenazi communities have accepted significant numbers of Sephardi newcomers, sometimes resulting in intermarriage and the possible merging between the two communities.[118][119][120] Notable Ashkenazim[edit] See also: Ashkenazi Jewish intelligence and List of Ashkenazi Jews Ashkenazi Jews
Jews
have a noted history of achievement in Western societies[121] in the fields of exact and social sciences, literature, finance, politics, media, and others. In those societies where they have been free to enter any profession, they have a record of high occupational achievement, entering professions and fields of commerce where higher education is required.[122] Ashkenazi Jews
Jews
have won a large number of the Nobel awards.[123][124] While they make up about 2% of the U.S. population,[125] 27% of United States
United States
Nobel prize winners in the 20th century,[125] a quarter of Fields Medal winners,[126] 25% of ACM Turing Award
Turing Award
winners,[125] half the world's chess champions,[125] including 8% of the top 100 world chess players,[127] and a quarter of Westinghouse Science Talent Search winners[126] have Ashkenazi Jewish ancestry. Time magazine's person of the 20th century, Albert Einstein,[128] was an Ashkenazi Jew. According to a study performed by Cambridge University, 21% of Ivy League students, 25% of the Turing Award winners, 23% of the wealthiest Americans, 38% of the Oscar-winning film directors, and 29% of Oslo awardees are Ashkenazi Jews.[129] Genetics[edit] Genetic origins[edit] Main article: Genetic studies on Jews Efforts to identify the origins of Ashkenazi Jews
Jews
through DNA analysis began in the 1990s. Currently, there are three types of genetic origin testing, autosomal DNA (atDNA), mitochondrial DNA (mtDNA), and Y-chromosomal DNA (Y-DNA). Autosomal DNA is a mixture from an individual's entire ancestry, Y-DNA
Y-DNA
shows a male's lineage only along his strict paternal line, mtDNA shows any person's lineage only along the strict maternal line. Genome-wide association studies have also been employed to yield findings relevant to genetic origins. Like most DNA studies of human migration patterns, the earliest studies on Ashkenazi Jews
Jews
focused on the Y-DNA
Y-DNA
and mtDNA segments of the human genome. Both segments are unaffected by recombination (except for the ends of the Y chromosome
Y chromosome
– the pseudoautosomal regions known as PAR1 and PAR2), thus allowing tracing of direct maternal and paternal lineages. These studies revealed that Ashkenazi Jews
Jews
originate from an ancient (2000 BCE - 700 BCE) population of the Middle East
Middle East
who had spread to Europe.[130] Ashkenazic Jews
Jews
display the homogeneity of a genetic bottleneck, meaning they descend from a larger population whose numbers were greatly reduced but recovered through a few founding individuals. Although the Jewish people, in general, were present across a wide geographical area as described, genetic research done by Gil Atzmon of the Longevity Genes Project at Albert Einstein
Albert Einstein
College of Medicine suggests "that Ashkenazim branched off from other Jews around the time of the destruction of the First Temple, 2,500 years ago ... flourished during the Roman Empire
Roman Empire
but then went through a 'severe bottleneck' as they dispersed, reducing a population of several million to just 400 families who left Northern Italy around the year 1000 for Central and eventually Eastern Europe."[131] Various studies have arrived at diverging conclusions regarding both the degree and the sources of the non-Levantine admixture in Ashkenazim,[36] particularly with respect to the extent of the non-Levantine genetic origin observed in Ashkenazi maternal lineages, which is in contrast to the predominant Levantine genetic origin observed in Ashkenazi paternal lineages. All studies nevertheless agree that genetic overlap with the Fertile Crescent
Fertile Crescent
exists in both lineages, albeit at differing rates. Collectively, Ashkenazi Jews
Jews
are less genetically diverse than other Jewish ethnic divisions, due to their genetic bottleneck.[132] Male lineages: Y-chromosomal DNA[edit] The majority of genetic findings to date concerning Ashkenazi Jews conclude that the male line was founded by ancestors from the Middle East.[133][134][135] A study of haplotypes of the Y-chromosome, published in 2000, addressed the paternal origins of Ashkenazi Jews. Hammer et al.[136] found that the Y-chromosome
Y-chromosome
of Ashkenazi and Sephardic
Sephardic
Jews
Jews
contained mutations that are also common among other Middle Eastern peoples, but uncommon in the autochthonous European population. This suggested that the male ancestors of the Ashkenazi Jews
Jews
could be traced mostly to the Middle East. The proportion of male genetic admixture in Ashkenazi Jews
Jews
amounts to less than 0.5% per generation over an estimated 80 generations, with "relatively minor contribution of European Y chromosomes to the Ashkenazim," and a total admixture estimate "very similar to Motulsky's average estimate of 12.5%." This supported the finding that " Diaspora
Diaspora
Jews
Jews
from Europe, Northwest Africa, and the Near East
Near East
resemble each other more closely than they resemble their non-Jewish neighbors." "Past research found that 50–80 percent of DNA from the Ashkenazi Y chromosome, which is used to trace the male lineage, originated in the Near East," Richards said. The population has subsequently spread out. Based on the accounts of Syrian Orthodox bishop Bar Hebraeus who lived between 1226 and 1286 CE, by the time of the destruction of the Second Temple in 70 CE, as many as six million Jews
Jews
were already living in the Roman Empire. Recently Gregory Cochran largely disproved him. One comment by Tacitus mentioned the presence of 4,000 Jews
Jews
in Rome, enough to sustain a number of synagogues, including a Samaritan synagogue.[137] A 2001 study by Nebel et al. showed that both Ashkenazi and Sephardic Jewish populations share the same overall paternal Near Eastern ancestries. In comparison with data available from other relevant populations in the region, Jews
Jews
were found to be more closely related to groups in the north of the Fertile Crescent. The authors also report on Eu 19 (R1a) chromosomes, which are very frequent in Central and Eastern Europeans (54%–60%) at elevated frequency (12.7%) in Ashkenazi Jews. They hypothesized that the differences among Ashkenazim Jews
Jews
could reflect low-level gene flow from surrounding European populations or genetic drift during isolation.[138] A later 2005 study by Nebel et al., found a similar level of 11.5% of male Ashkenazim belonging to R1a1a (M17+), the dominant Y-chromosome haplogroup in Central and Eastern Europeans.[139] However, a 2017 study, concentrating on the Ashkenazi Levites where the proportion reaches 50%, while signalling that there's a "rich variation of haplogroup R1a
R1a
outside of Europe which is phylogenetically separate from the typically European R1a
R1a
branches", precises that the particular R1a-Y2619 sub-clade testifies for a local origin, and that the "Middle Eastern origin of the Ashkenazi Levite lineage based on what was previously a relatively limited number of reported samples, can now be considered firmly validated."[140] Female lineages: Mitochondrial DNA[edit] Before 2006, geneticists had largely attributed the ethnogenesis of most of the world's Jewish populations, including Ashkenazi Jews, to Israelite
Israelite
Jewish male migrants from the Middle East
Middle East
and "the women from each local population whom they took as wives and converted to Judaism." Thus, in 2002, in line with this model of origin, David Goldstein, now of Duke University, reported that unlike male Ashkenazi lineages, the female lineages in Ashkenazi Jewish communities "did not seem to be Middle Eastern", and that each community had its own genetic pattern and even that "in some cases the mitochondrial DNA was closely related to that of the host community." In his view, this suggested, "that Jewish men had arrived from the Middle East, taken wives from the host population and converted them to Judaism, after which there was no further intermarriage with non-Jews."[109] In 2006, a study by Behar et al.,[141] based on what was at that time high-resolution analysis of haplogroup K (mtDNA), suggested that about 40% of the current Ashkenazi population is descended matrilineally from just four women, or "founder lineages", that were "likely from a Hebrew/Levantine mtDNA pool" originating in the Middle East
Middle East
in the 1st and 2nd centuries CE. Additionally, Behar et al. suggested that the rest of Ashkenazi mtDNA is originated from ~150 women, and that most of those were also likely of Middle Eastern origin.[141] In reference specifically to Haplogroup K, they suggested that although it is common throughout western Eurasia, "the observed global pattern of distribution renders very unlikely the possibility that the four aforementioned founder lineages entered the Ashkenazi mtDNA pool via gene flow from a European host population". In 2013, however, a study of Ashkenazi mitochondrial DNA by a team led by Martin B. Richards of the University of Huddersfield
University of Huddersfield
in England reached different conclusions, corroborating the pre-2006 origin hypothesis. Testing was performed on the full 16,600 DNA units composing mitochondrial DNA (the 2006 Behar study had only tested 1,000 units) in all their subjects, and the study found that the four main female Ashkenazi founders had descent lines that were established in Europe 10,000 to 20,000 years in the past[142] while most of the remaining minor founders also have a deep European ancestry. The study states that the great majority of Ashkenazi maternal lineages were not brought from the Near East
Near East
(i.e., they were non-Israelite), nor were they recruited in the Caucasus (i.e., they were non-Khazar), but instead they were assimilated within Europe, primarily of Italian and Old French origins. Richards summarized the findings on the female line as such: "[N]one [of the mtDNA] came from the North Caucasus, located along the border between Europe and Asia between the Black and Caspian seas. All of our presently available studies including my own, should thoroughly debunk one of the most questionable, but still tenacious, hypotheses: that most Ashkenazi Jews
Jews
can trace their roots to the mysterious Khazar
Khazar
Kingdom that flourished during the ninth century in the region between the Byzantine Empire and the Persian Empire."[143] The 2013 study estimated that 80 percent of Ashkenazi maternal ancestry comes from women indigenous to Europe, and only 8 percent from the Near East, while the origin of the remainder is undetermined.[15][142] According to the study these findings "point to a significant role for the conversion of women in the formation of Ashkenazi communities."[15][16][144][145][146][147] Karl Skorecki at Technion
Technion
criticized the study for perceived flaws in phylogenetic analysis. "While Costa et al have re-opened the question of the maternal origins of Ashkenazi Jewry, the phylogenetic analysis in the manuscript does not 'settle' the question."[148] A 2014 study by Fernández et al. has found that Ashkenazi Jews display a frequency of haplogroup K in their maternal DNA that suggests an ancient Near Eastern origin, similar to the results of Behar. He stated that this observation clearly contradicts the results of the study led by Richards that suggested a European source for 3 exclusively Ashkenazi K lineages.[149] Association and linkage studies[edit] In genetic epidemiology, a genome-wide association study (GWA study, or GWAS) is an examination of all or most of the genes (the genome) of different individuals of a particular species to see how much the genes vary from individual to individual. These techniques were originally designed for epidemiological uses, to identify genetic associations with observable traits.[150] A 2006 study by Seldin et al. used over five thousand autosomal SNPs to demonstrate European genetic substructure. The results showed "a consistent and reproducible distinction between 'northern' and 'southern' European population groups". Most northern, central, and eastern Europeans (Finns, Swedes, English, Irish, Germans, and Ukrainians) showed >90% in the "northern" population group, while most individual participants with southern European ancestry (Italians, Greeks, Portuguese, Spaniards) showed >85% in the "southern" group. Both Ashkenazi Jews
Jews
as well as Sephardic
Sephardic
Jews
Jews
showed >85% membership in the "southern" group. Referring to the Jews clustering with southern Europeans, the authors state the results were "consistent with a later Mediterranean
Mediterranean
origin of these ethnic groups".[14] A 2007 study by Bauchet et al. found that Ashkenazi Jews
Jews
were most closely clustered with Arabic North African populations when compared to Global population, and in the European structure analysis, they share similarities only with Greeks and Southern Italians, reflecting their east Mediterranean
Mediterranean
origins.[151][152] A 2010 study on Jewish ancestry by Atzmon-Ostrer et al. stated "Two major groups were identified by principal component, phylogenetic, and identity by descent (IBD) analysis: Middle Eastern Jews
Jews
and European/Syrian Jews. The IBD segment sharing and the proximity of European Jews
Jews
to each other and to southern European populations suggested similar origins for European Jewry and refuted large-scale genetic contributions of Central and Eastern European and Slavic populations to the formation of Ashkenazi Jewry", as both groups – the Middle Eastern Jews
Jews
and European/Syrian Jews
Jews
– shared common ancestors in the Middle East
Middle East
about 2500 years ago. The study examines genetic markers spread across the entire genome and shows that the Jewish groups (Ashkenazi and non Ashkenazi) share large swaths of DNA, indicating close relationships and that each of the Jewish groups in the study (Iranian, Iraqi, Syrian, Italian, Turkish, Greek and Ashkenazi) has its own genetic signature but is more closely related to the other Jewish groups than to their fellow non-Jewish countrymen.[153] Atzmon's team found that the SNP markers in genetic segments of 3 million DNA letters or longer were 10 times more likely to be identical among Jews
Jews
than non-Jews. Results of the analysis also tally with biblical accounts of the fate of the Jews. The study also found that with respect to non-Jewish European groups, the population most closely related to Ashkenazi Jews
Jews
are modern-day Italians. The study speculated that the genetic-similarity between Ashkenazi Jews and Italians
Italians
may be due to inter-marriage and conversions in the time of the Roman Empire. It was also found that any two Ashkenazi Jewish participants in the study shared about as much DNA as fourth or fifth cousins.[154][155] A 2010 study by Bray et al., using SNP microarray techniques and linkage analysis found that when assuming Druze
Druze
and Palestinian Arab populations to represent the reference to world Jewry ancestor genome, between 35 and 55 percent of the modern Ashkenazi genome can possibly be of European origin, and that European "admixture is considerably higher than previous estimates by studies that used the Y chromosome" with this reference point.[156] Assuming this reference point the linkage disequilibrium in the Ashkenazi Jewish population was interpreted as "matches signs of interbreeding or 'admixture' between Middle Eastern and European populations".[157] On the Bray et al. tree, Ashkenazi Jews
Jews
were found to be a genetically more divergent population than Russians, Orcadians, French, Basques, Sardinians, Italians
Italians
and Tuscans. The study also observed that Ashkenazim are more diverse than their Middle Eastern relatives, which was counterintuitive because Ashkenazim are supposed to be a subset, not a superset, of their assumed geographical source population. Bray et al. therefore postulate that these results reflect not the population antiquity but a history of mixing between genetically distinct populations in Europe. However, it's possible that the relaxation of marriage prescription in the ancestors of Ashkenazim that drove their heterozygosity up, while the maintenance of the FBD rule in native Middle Easterners have been keeping their heterozygosity values in check. Ashkenazim distinctiveness as found in the Bray et al. study, therefore, may come from their ethnic endogamy (ethnic inbreeding), which allowed them to "mine" their ancestral gene pool in the context of relative reproductive isolation from European neighbors, and not from clan endogamy (clan inbreeding). Consequently, their higher diversity compared to Middle Easterners stems from the latter's marriage practices, not necessarily from the former's admixture with Europeans.[158] The genome-wide genetic study carried out in 2010 by Behar et al. examined the genetic relationships among all major Jewish groups, including Ashkenazim, as well as the genetic relationship between these Jewish groups and non-Jewish ethnic populations. The study found that contemporary Jews
Jews
(excluding Indian and Ethiopian Jews) have a close genetic relationship with people from the Levant. The authors explained that "the most parsimonious explanation for these observations is a common genetic origin, which is consistent with an historical formulation of the Jewish people as descending from ancient Hebrew
Hebrew
and Israelite
Israelite
residents of the Levant".[159] The Khazar
Khazar
hypothesis[edit] Main article: Khazar
Khazar
hypothesis of Ashkenazi ancestry In the late 19th century, it was proposed that the core of today's Ashkenazi Jewry are genetically descended from a hypothetical Khazarian Jewish diaspora
Jewish diaspora
who had migrated westward from modern Russia and Ukraine
Ukraine
into modern France
France
and Germany
Germany
(as opposed to the currently held theory that Jews
Jews
migrated from France
France
and Germany
Germany
into Eastern Europe). The hypothesis is not corroborated by historical sources[160] and is unsubstantiated by genetics, but it is still occasionally supported by scholars who have had some success in keeping the theory in the academic consciousness.[161] The theory has sometimes been used by Jewish authors such as Arthur Koestler as part of an argument against traditional forms of antisemitism (for example the claim that "the Jews
Jews
killed Christ"), just as similar arguments have been advanced on behalf of the Crimean Karaites. Today, however, the theory is more often associated with antisemitism[162] and anti-Zionism.[163][164] A 2013 trans-genome study carried out by 30 geneticists, from 13 universities and academies, from 9 countries, assembling the largest data set available to date, for assessment of Ashkenazi Jewish genetic origins found no evidence of Khazar
Khazar
origin among Ashkenazi Jews. "Thus, analysis of Ashkenazi Jews
Jews
together with a large sample from the region of the Khazar
Khazar
Khaganate corroborates the earlier results that Ashkenazi Jews
Jews
derive their ancestry primarily from populations of the Middle East
Middle East
and Europe, that they possess considerable shared ancestry with other Jewish populations, and that there is no indication of a significant genetic contribution either from within or from north of the Caucasus region", the authors concluded.[165] Medical genetics[edit] Main article: Medical genetics of Jews There are many references to Ashkenazi Jews
Jews
in the literature of medical and population genetics. Indeed, much awareness of "Ashkenazi Jews" as an ethnic group or category stems from the large number of genetic studies of disease, including many that are well reported in the media, that have been conducted among Jews. Jewish populations have been studied more thoroughly than most other human populations, for a variety of reasons:

Jewish populations, and particularly the large Ashkenazi Jewish population, are ideal for such research studies, because they exhibit a high degree of endogamy, yet they are sizable.[166] Jewish communities are comparatively well informed about genetics research, and have been supportive of community efforts to study and prevent genetic diseases.[166]

The result is a form of ascertainment bias. This has sometimes created an impression that Jews
Jews
are more susceptible to genetic disease than other populations.[166] Healthcare professionals are often taught to consider those of Ashkenazi descent to be at increased risk for colon cancer.[167] Genetic counseling and genetic testing are often undertaken by couples where both partners are of Ashkenazi ancestry. Some organizations, most notably Dor Yeshorim, organize screening programs to prevent homozygosity for the genes that cause related diseases.[168][169] See also[edit]

History of the Jews
Jews
in Europe History of the Jews
Jews
in Germany History of the Jews
Jews
in Poland History of the Jews
Jews
in Russia
Russia
(Ukraine, Belarus) Jewish ethnic divisions List of Israeli Ashkenazi Jews Memorbuch, a book dedicated to the memory of martyrs Nusach Ashkenaz Oberlander Jews Sephardi
Sephardi
Jews Mizrahi
Mizrahi
Jews Yemenite Jews

References[edit]

^ a b c "Ashkenazi Jews". The Hebrew
Hebrew
University of Jerusalem. Archived from the original on 20 October 2013. Retrieved 29 October 2013.  ^ a b "First genetic mutation for colorectal cancer identified in Ashkenazi Jews". The Gazette. Johns Hopkins University. 8 September 1997. Retrieved 2013-07-24.  ^ Feldman, Gabriel E. (May 2001). "Do Ashkenazi Jews
Jews
have a Higher than expected Cancer Burden? Implications for cancer control prioritization efforts". Israel
Israel
Medical Association Journal. 3 (5): 341–46. Retrieved 2013-09-04.  ^ Statistical Abstract of Israel, 2009, CBS. "Table 2.24 – Jews, by country of origin and age" (PDF). Retrieved 22 March 2010.  ^ http://www.ethnologue.com/18/language/yid/ ^ a b c d "Reconstruction of Patrilineages and Matrilineages of Samaritans
Samaritans
and Other Israeli Populations From Y-Chromosome and Mitochondrial DNA Sequence Variation" (PDF). Archived from the original (PDF) on 8 May 2013. Retrieved 2013-08-15.  ^ a b c " Jews
Jews
Are The Genetic Brothers Of Palestinians, Syrians, And Lebanese". Science Daily. 2000-05-09. Retrieved 2013-07-19.  ^ a b http://www.haaretz.com/print-edition/news/study-finds-close-genetic-connection-between-jews-kurds-1.75273 ^ Wade, Nicholas (9 June 2010). "Studies Show Jews' Genetic Similarity". The New York Times. Retrieved 2013-08-15.  ^ "High-resolution Y chromosome
Y chromosome
haplotypes of Israeli and Palestinian Arabs
Arabs
reveal geographic substructure and substantial overlap with haplotypes of Jews" (PDF). Retrieved 2013-08-15.  ^ "Banda et al. "Admixture Estimation in a Founder Population". Am Soc Hum Genet, 2013".  ^ Bray, SM; Mulle, JG; Dodd, AF; Pulver, AE; Wooding, S; Warren, ST (September 2010). "Signatures of founder effects, admixture, and selection in the Ashkenazi Jewish population". Proceedings of the National Academy of Sciences. 107: 16222–16227. Bibcode:2010PNAS..10716222B. doi:10.1073/pnas.1004381107. PMC 2941333 . PMID 20798349.  ^ Adams SM, Bosch E, Balaresque PL, et al. (December 2008). "The genetic legacy of religious diversity and intolerance: paternal lineages of Christians, Jews, and Muslims in the Iberian Peninsula". American Journal of Human Genetics. 83 (6): 725–736. doi:10.1016/j.ajhg.2008.11.007. PMC 2668061 . PMID 19061982.  ^ a b c Seldin MF, Shigeta R, Villoslada P, et al. (September 2006). "European population substructure: clustering of northern and southern populations". PLoS Genet. 2 (9): e143. doi:10.1371/journal.pgen.0020143. PMC 1564423 . PMID 17044734. [permanent dead link] ^ a b c M. D. Costa and 16 others (2013). "A substantial prehistoric European ancestry amongst Ashkenazi maternal lineages". Nature Communications. 4. Bibcode:2013NatCo...4E2543C. doi:10.1038/ncomms3543. PMC 3806353 . PMID 24104924.  ^ a b "Jewish Women's Genes Traced Mostly to Europe – Not Israel
Israel
– Study Hits Claim Ashkenazi Jews
Jews
Migrated From Holy Land". The Jewish Daily Forward. 12 October 2013.  ^ Shai Carmi; Ken Y. Hui; Ethan Kochav; Xinmin Liu; James Xue; Fillan Grady; Saurav Guha; Kinnari Upadhyay; Dan Ben-Avraham; Semanti Mukherjee; B. Monica Bowen; Tinu Thomas; Joseph Vijai; Marc Cruts; Guy Froyen; Diether Lambrechts; Stéphane Plaisance; Christine Van Broeckhoven; Philip Van Damme; Herwig Van Marck; et al. (September 2014). "Sequencing an Ashkenazi reference panel supports population-targeted personal genomics and illuminates Jewish and European origins". Nature Communications. 5: 4835. Bibcode:2014NatCo...5E4835C. doi:10.1038/ncomms5835. PMC 4164776 . PMID 25203624. Retrieved 16 September 2014.  ^ Ashkenaz, based on Josephus: Josephus. AJ. 1.6.1. ,  Perseus Project AJ1.6.1, . Error: link= parameter is deprecated. To hide Josephus' name, use author-mask=0. when using Cite Josephus
Josephus
and his explanation of Genesis 10:3, is considered to be the progenitor of the ancient Gauls (the people of Gallia, meaning, the people from Austria, France
France
and Belgium), and the ancient Franks
Franks
(of, both, France
France
and Germany). According to Gedaliah ibn Jechia the Spaniard, in the name of Sefer Yuchasin (see: Gedaliah ibn Jechia, Shalshelet Ha-Kabbalah, Jerusalem
Jerusalem
1962, p. 219; p. 228 in PDF), the descendants of Ashkenaz
Ashkenaz
had also originally settled in what was then called Bohemia, which today is the present-day Czech Republic. These places, according to the Jerusalem
Jerusalem
Talmud
Talmud
(Megillah 1:9 [10a], were also called simply by the diocese "Germamia". Germania, Germani, Germanica have all been used to refer to the group of peoples comprising the German Tribes, which include such peoples as Goths, whether Ostrogoths or Visigoths, Vandals and Franks, Burgundians, Alans, Langobards, Angles, Saxons, Jutes, Suebi and Alamanni. The entire region east of the Rhine River
Rhine River
was known by the Romans as "Germania" (Germany). ^ Mosk, Carl (2013). Nationalism and economic development in modern Eurasia. New York: Routledge. p. 143. ISBN 9780415605182. In general the Ashkenazim originally came out of the Holy Roman Empire, speaking a version of German that incorporates Hebrew
Hebrew
and Slavic words, Yiddish.  ^ Henry L. Feingold (1995). Bearing Witness: How America and Its Jews Responded to the Holocaust. Syracuse University Press. p. 36.  ^ Eric Hobsbawm
Eric Hobsbawm
(2002). Interesting Times: A Twentieth Century Life. Abacus Books. p. 25.  ^ Glenda Abramson (ed.), Encyclopedia of Modern Jewish Culture, Routledge 2004 p. 20. ^ T. C. W. Blanning (ed.), The Oxford History of Modern Europe, Oxford University Press, 2000 pp. 147–148 ^ Ashkenazi (Encyclopædia Britannica) ^ a b ShUM cities of Speyer, Worms and Mainz ^ Ben-Sasson, Haim Hillel, et al (2007). "Germany." Encyclopaedia Judaica. 2nd ed. Vol. 7. Detroit: Macmillan Reference USA. p. 518-546; here: p. 524. ^ Mosk (2013), p. 143. "Encouraged to move out of the Holy Roman Empire as persecution of their communities intensified during the twelfth and thirteenth centuries, the Ashkenazi community increasingly gravitated toward Poland." ^ Harshav, Benjamin (1999). The Meaning of Yiddish. Stanford: Stanford University Press. p. 6. "From the fourteenth and certainly by the sixteenth century, the center of European Jewry had shifted to Poland, then ... comprising the Grand Duchy of Lithuania
Lithuania
(including today's Byelorussia), Crown Poland, Galicia, the Ukraine
Ukraine
and stretching, at times, from the Baltic to the Black Sea, from the approaches to Berlin to a short distance from Moscow." ^ Ben-Sasson, Haim Hillel, et al (2007). "Germany." Encyclopaedia Judaica. 2nd ed. Vol. 7. Detroit: Macmillan Reference USA. p. 518-546; here: p. 526-528. "The cultural and intellectual reorientation of the Jewish minority was closely linked with its struggle for equal rights and social acceptance. While earlier generations had used solely the Yiddish
Yiddish
and Hebrew
Hebrew
languages among themselves, ... the use of Yiddish
Yiddish
was now gradually abandoned, and Hebrew
Hebrew
was by and large reduced to liturgical usage" (p. 527). ^ Yaacov Ro'i, "Soviet Jewry from Identification to Identity", in Eliezer Ben Rafael, Yosef Gorni, Yaacov Ro'i (eds.) Contemporary Jewries: Convergence and Divergence, BRILL 2003 p. 186. ^ Dov Katz, "Languages of the Diaspora", in Mark Avrum Ehrlich (ed.), Encyclopedia of the Jewish Diaspora: Origins, Experiences, and Culture, Volume 1, ABC-CLIO 2008 pp. 193ff., p. 195. ^ a b c Brunner, José (2007). Demographie - Demokratie - Geschichte: Deutschland und Israel
Israel
(in German). Wallstein Verlag. p. 197. ISBN 9783835301351.  ^ "The Jewish Population of the World (2010)". Jewish Virtual Library. , based on American Jewish Year Book. American Jewish Committee.  ^ a b Sergio DellaPergola
Sergio DellaPergola
(2008). "" Sephardic
Sephardic
and Oriental" Jews
Jews
in Israel
Israel
and Countries: Migration, Social Change, and Identification". In Peter Y. Medding. Sephardic
Sephardic
Jewry and Mizrahi
Mizrahi
Jews. X11. Oxford University Press. pp. 3–42.  DellaPergola does not analyze or mention the Ashkenazi statistics, but the figure is implied by his rough estimate that in 2000, Oriental and Sephardi Jews
Sephardi Jews
constituted 26% of the population of world Jewry. ^ a b Focus on Genetic Screening Research edited by Sandra R. Pupecki P:58 ^ a b "Summary of Recent Genetic Studies". Science Magazine. Retrieved 2013-08-13.  ^ Russell E. Gmirkin, Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and the Date of the Pentateuch, T & T Clark, Edinburgh, 2006 pp.148, 149 n.57. ^ Sverre Bøe, Gog and Magog: Ezekiel 38–39 as Pre-text for Revelation 19, 17–21 and 20, 7–10, Tübingen: Mohr Siebeck, 2001, p. 48: "An identification of Ashkenaz
Ashkenaz
and the Scythians
Scythians
must not ... be considered as sure, though it is more probable than an identification with Magog." Nadav Naʼaman, Ancient Israel
Israel
and Its Neighbors: Interaction and Counteraction, Eisenbrauns, 2005, p. 364 and note 37. Jits van Straten, The Origin of Ashkenazi Jewry: The Controversy Unraveled. 2011. p. 182. ^ a b Vladimir Shneider, Traces of the ten. Beer-sheva, Israel
Israel
2002. p. 237 ^ Sverre Bøe, Gog and Magog: Ezekiel 38–39 as Pre-text for Revelation 19, 17–21 and 20, 7–10, Tübingen: Mohr Siebeck, 2001, p. 48. ^ a b c d Paul Kriwaczek, Yiddish
Yiddish
Civilisation, Hachette 2011 p. 173 n. 9. ^ Otto Michel "Σκύθης", in Gerhard Kittel, Geoffrey William Bromiley, Gerhard Friedrich (eds.) Theological Dictionary of the New Testament, William B. Erdmanns, (1971) 1995 vol. 11, pp. 447–50, p. 448 ^ a b c "Ashkenaz" in Michael Berenbaum and Fred Skolnik (eds.) Encyclopaedia Judaica, 2nd ed. Vol. 2. Detroit: Macmillan Reference USA, Gale Virtual Reference Library, 2007. 569–571. Yoma 10a ^ Gmirkin (2006), p. 148. ^ a b Abraham N. Poliak 0 "Armenia", in Michael Berenbaum and Fred Skolnik (eds), Encyclopaedia Judaica, 2nd.ed. Macmillan Reference USA Detroit, Gale Virtual Reference Library 2007, Vol. 2, pp. 472–74 ^ David Malkiel, Reconstructing Ashkenaz: The Human Face of Franco-German Jewry, 1000–1250, Stanford University Press, 2008, p. 263 n.1. ^ Malkiel (2008),p. 263, n.1, citing Samuel Krauss, "Hashemot ashkenaz usefarad" in Tarbiz, 1932, 3:423–430. Krauss identified Ashkenaz with the Khazars, a thesis immediately disputed by Jacob Mann the following year. ^ Michael Miller, Rabbis and Revolution: The Jews
Jews
of Moravia in the Age of Emancipation Stanford University Press,2010 p. 15. ^ Michael Brenner, A Short History of the Jews
Jews
Princeton University Press 2010 p. 96. ^ Malkiel p. ix ^ Cecil Roth (1966). Cecil Roth; I. H. Levine, eds. The World History of the Jewish People: The Dark Ages, Jews
Jews
in Christian
Christian
Europe, 711–1096. 11. Jewish historical publications. pp. 302–303. Was the great Eastern European Jewry of the 19th century preponderantly descended (as is normally believed) from immigrants from the Germanic lands further west who arrived as refugees in the later Middle Ages, bearing with them their culture? Or did these new immigrants find already on their arrival a numerically strong Jewish life, on whom they were able to impose their superior culture, including even their tongue (a phenomenon not unknown at other times and places – as for example in the 16th century, after the arrival of the highly cultured Spanish exiles in the Turkish Empire)?) Does the line of descent of Ashkenazi Jewry of today go back to a quasi-autochthonous Jewry already established in these lands, perhaps even earlier than the time of the earliest Franco-German settlement in the Dark Ages? This is one of the mysteries of Jewish history, which will probably never been solved.  ^ Bernard Dov Weinryb (1972). The Jews
Jews
of Poland: A Social and Economic History of the Jewish Community in Poland
Poland
from 1100–1800. Jewish Publication Society. pp. 17–22.  ^ Gregory Cochran, Henry Harpending, The 10,000 Year Explosion: How Civilization Accelerated Human Evolution, Basic Books, 2009 pp. 195–196. ^ K. R. Stow, The Jews
Jews
in Rome: The Roman Jew
Jew
BRILL, 1995 pp. 18–19. ^ A Dictionary of the Ancient Greek World By David Sacks P.126 ^ Ancient Synagogues: Historical Analysis and Archaeological Discovery edited by Dan Urman, Paul Virgil McCracken Flesher P:113 ^ Jewish Virtual Library: Hellenism ^ a b András Mócsy, Pannonia
Pannonia
and Upper Moesia: A History of the Middle Danube Provinces of the Roman Empire, (1974) Routledge 2014 pp.228-230. ^ Toch, Michael (2013). The Economic History of European Jews: Late Antiquity and Early Middle Ages. Leiden: Brill. p. 156-157. ^ Sándor Scheiber, Jewish Inscriptions in Hungary: From the 3rd Century to 1686, pp.14-30, p.14: "a relatively large number of Jews appeared in Pannonia
Pannonia
from the 3rd century ACE onwards." ^ Jits van Straten, The Origin of Ashkenazi Jewry: The Controversy Unraveled, Walter de Gruyter, 2011 p. 60, citing Patai. ^ Toch (2013). p. 242. ^ Toch (2013), p. 67, p. 239. ^ Toch (2013), p. 68. ^ 'Some sources have been plainly misinterpreted, others point to "virtual" Jews, yet others to single persons not resident in the region. Thus Tyournai, Paris, Nantes, Tours, and Bourges, all localities claimed to have housed communities, have no place in the list of Jewish habitation in their period. In central Gaul
Gaul
Poitiers should be struck from the list, In Bordeaux it is doubtful as to the presence of a community, and only Clermont is likely to have possessed one. Further important places, like Macon, Chalon sur Saone, Vienne, and Lyon, were to be inhabited by Jews
Jews
only from the Carolingian period onwards. In the south we have a Jewish population in Auch, possibly in Uzès, and in Arles, Narbonne and Marseilles. In the whole of France
France
altogether, eight places stand scrutiny (including two questionable ones), while eight other towns have been found to lack a Jewish presence formerly claimed on insufficient evidence. Continuity of settlement from Late Antiquity throughout the Early Middle Ages
Middle Ages
is evident only in the south, in Arles and Narbonne, possibly also in Marseilles.... Between the mid-7th and the mid-8th century no sources mention Jews
Jews
in Frankish lands, except for an epitaph from Narbonne and an inscription from Auch' Toch, The Economic History of European Jews
Jews
pp. 68–9 ^ Shaye J. D. Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties University of California Press 2001. ^ David Malkiel, Reconstructing Ashkenaz: The Human Face of Franco-German Jewry, 1000–1250 Stanford University Press, 2008 pp. 2–5, 16–18. ^ Neil G. Jacobs, Yiddish: A Linguistic Introduction Cambridge University Press, 2005 p. 55. ^ YIDDISH LANGUAGE ^ a b Nina Rowe, The Jew, the Cathedral and the Medieval City: Synagoga and Ecclesia in the 13th Century Cambridge University
Cambridge University
Press, 2011 p. 30. ^ Guenter Stemberger, "The Formation of Rabbinic Judaism, 70–640 CE" in Neusner & Avery-Peck (eds.), The Blackwell Companion to Judaism, Blackwell Publishing, 2000, p. 92. ^ Judaism: Ashkenazim ^ Ben-Sasson, Hayim (1976). A History of the Jewish People. Harvard University Press. ISBN 0-674-39730-4.  ^ a b Schoenberg, Shira. "Ashkenazim". Jewish Virtual Library. Archived from the original on 27 April 2006. Retrieved 24 May 2006.  ^ Feldman, Louis H. Jew
Jew
and Gentile in the Ancient World : Attitudes and Interactions from Alexander to Justinian. Ewing, NJ, USA: Princeton University Press, 1996. p 43. ^ Commentary on Deuteronomy 3:9; idem on Talmud
Talmud
tractate Sukkah 17a ^ Talmud, Hullin 93a ^ ib. p. 129 ^ Seder ha-Dorot, p. 252, 1878 ed. ^ Epstein, in "Monatsschrift," xlvii. 344; Jerusalem: Under the Arabs ^ David Solomon Sassoon, Ohel Dawid (Descriptive catalogue of the Hebrew
Hebrew
and Samaritan Manuscripts in the Sassoon Library, London), vol. 1, Oxford Univ. Press: London 1932, Introduction p. xxxix ^ a b Elazar, Daniel J. "Can Sephardic
Sephardic
Judaism
Judaism
be Reconstructed?". Jerusalem
Jerusalem
Center for Public Affairs. Retrieved 24 May 2006.  ^ Kurzman, Don (1970) Genesis 1948. The First Arab-Israeli War. An Nal Book, New York. Library of Congress number 77-96925. p. 44 ^ Breuer, Edward. "Post-medieval Jewish Interpretation." The Jewish Study Bible. Ed. Adele Berlin and Marc Zvi Brettler. New York: Oxford University Press, 2004. 1900. ^ Breuer, 1901 ^ "Jews", William Bridgwater, ed. The Columbia-Viking Desk Encyclopedia; second ed., New York: Dell Publishing Co., 1964; p. 906. ^ "Estimated Number of Jews
Jews
Killed in The Final Solution". Jewish Virtual Library. Archived from the original on 28 April 2006. Retrieved 24 May 2006.  ^ Solomo Birnbaum, Grammatik der jiddischen Sprache (4., erg. Aufl., Hamburg: Buske, 1984), p. 3. ^ Gershon Shafir, Yoav Peled, Being Israeli: The Dynamics of Multiple Citizenship Cambridge University
Cambridge University
Press 2002 p. 324 'The Zionist movement was a European movement in its goals and orientation and its target population was Ashkenazi Jews
Jews
who constituted, in 1895, 90 percent of the 10.5 million Jews
Jews
then living in the world (Smooha 1978: 51).' ^ Encyclopædia Britannica, 'Today Ashkenazim constitute more than 80 percent of all the Jews
Jews
in the world, vastly outnumbering Sephardic Jews.' ^ Asher Arian (1981) in Itamar Rabinovich, Jehuda Reinharz, Israel
Israel
in the Middle East: Documents and Readings on Society, Politics, and Foreign Relations, pre-1948 to the present UPNE/Brandeis University Press 2008 p. 324 "About 85 percent of the world's Jews
Jews
are Ashkenazi" ^ David Whitten Smith, Elizabeth Geraldine Burr, Understanding World Religions: A Road Map for Justice and Peace Rowman & Littlefield, 2007 p. 72 'Before the German Holocaust, about 90% of Jews
Jews
worldwide were Ashkenazim. Since the Holocaust, the percentage has dropped to about 83%.' ^ Khazzoom, Loolwa. " Jews
Jews
of the Middle East". Jewish Virtual Library. Retrieved 2013-09-04.  ^ Meyers, Nechemia (12 July 1997). "Are Israel's Marriage Laws 'Archaic and Irrelevant'?". Jewish News Weekly. Retrieved 17 July 2008.  ^ "Field Listing - Legislative Branch". World Fact Book. CIA. Retrieved 8 November 2013.  ^ As of 2013[update], every President of Israel
Israel
since the country's foundation in 1948 has been an Ashkenazi Jew ^ Liphshiz, Cnaan (9 May 2008). "Melting pot' approach in the army was a mistake, says IDF absorption head". Haaretz. Retrieved 8 November 2013.  ^ Yitzhaki, Shlomo and Schechtman, EdnaThe "Melting Pot": A Success Story? Journal of Economic Inequality, Vol; 7, No. 2, June 2009, pp. 137–51. Earlier version by Schechtman, Edna and Yitzhaki, Shlomo Archived 9 November 2013 at the Wayback Machine., Working Paper No. 32, Central Bureau of Statistics, Jerusalem, Nov. 2007, i + 30 pp. ^ "The Origins of Reform Judaism." Jewish Virtual Library. 27 May 2014. ^ "Pronunciations of Hebrew." Jewish Virtual Library. 27 May 2014. ^ Lieberman, Asaf (18 January 2013). "The unbearable lightness of being Ashkenazi". Haaretz. Retrieved 27 May 2014.  ^ Rosenthal, Rachel (2006). "What's in a name?". Kedma (Winter 2006).  ^ Greenberg, Richard; Cohen, Debra Nussbaum (Fall 2005). "Uncovering the Un-Movement" (PDF). B'nai B'rith
B'nai B'rith
Magazine. Archived from the original (PDF) on 23 September 2005. Retrieved 2013-09-05.  ^ Donadio, Rachel (10 August 2001). "Any Old Shul Won't Do for the Young and Cool". Archived from the original on 7 October 2006. Retrieved 24 May 2006.  ^ "What is Yiddishkeit?". Archived from the original on 26 November 2013. Retrieved 8 November 2013.  ^ Weiner, Ben. "Reconstructing Yiddishkeit" (PDF). Reconstructionist Rabbinical College. Retrieved 8 November 2013.  ^ "French Revolution." Jewish Virtual Library. 2008. 29 May 2014. ^ Wall, Irwin. (2002) "Remaking Jewish Identity in France", in Howard Wettstein, Diaspora's and Exiles. University of California Press, pp. 164–90. ^ a b Wade, Nicholas (14 January 2006). "New Light on Origins of Ashkenazi in Europe". The New York Times. Archived from the original on 10 December 2008. Retrieved 24 May 2006.  ^ Wade, Nicholas (9 May 2000). "Y Chromosome Bears Witness to Story of the Jewish Diaspora". The New York Times.  ^ "Tallit: Jewish Prayer Shawl". Religionfacts.com. Retrieved 2013-07-24.  ^ John M. Efron (2015). German Jewry and the Allure of the Sephardic. Princeton University Press. p. 97. ISBN 9781400874194.  ^ Jordan Paper (2012). The Theology of the Chinese Jews, 1000–1850. Wilfrid Laurier Univ. Press. p. 7. ISBN 9781554584031.  ^ Pearl Goodman (2014). Peril: From Jackboots to Jack Benny. Bridgeross Communications. pp. 248–9. ISBN 9780987824486.  ^ Alan Arian (1995). Security Threatened: Surveying Israeli Opinion on Peace and War (illustrated ed.). Cambridge University
Cambridge University
Press. p. 147. ISBN 9780521499255.  ^ David Shasha (20 June 2010). "Understanding the Sephardi-Ashkenazi Split". The Huffington Post. Retrieved 16 December 2015.  ^ Michael Balter (3 June 2010). "Tracing the Roots of Jewishness". Science. Retrieved 31 October 2013.  ^ "Did You Know 25% of Chabad in Montreal are Sefardi?". The Chabad Sociologist. Retrieved 8 November 2013.  ^ Shahar, Charles. "A Comprehensive Study of the Ultra Orthodox Community of Greater Montreal (2003)." Federation CJA (Montreal). 2003. ^ Chua, Amy (2003). World On Fire. Knopf Doubleday Publishing. p. 217. ISBN 978-0385721868.  ^ Murray, Charles (April 2007). "Jewish Genius". Commentary Magazine. Archived from the original on 30 November 2007. Retrieved 23 December 2007. Disproportionate Jewish accomplishment in the arts and sciences continues to this day.  ^ Murray, Charles (April 2007). "Jewish Genius". Commentary Magazine. Archived from the original on 30 November 2007. Retrieved 23 December 2007. From 1870 to 1950, Jewish representation in literature was four times the number one would expect. In music, five times. In the visual arts, five times. In biology, eight times. In chemistry, six times. In physics, nine times. In mathematics, twelve times. In philosophy, fourteen times.  ^ "JEWISH NOBEL PRIZE WINNERS". Jinfo.org. Retrieved 16 March 2016. At least 194 Jews
Jews
and people of half- or three-quarters-Jewish ancestry have been awarded the Nobel Prize, accounting for 22% of all individual recipients worldwide between 1901 and 2015, and constituting 36% of all US recipients during the same period. In the scientific research fields of Chemistry, Economics, Physics, and Physiology/Medicine, the corresponding world and US percentages are 26% and 38%, respectively. Among women laureates in the four research fields, the Jewish percentages (world and US) are 33% and 50%, respectively. Of organizations awarded the Nobel Peace Prize, 22% were founded principally by Jews
Jews
or by people of half-Jewish descent. Since the turn of the century (i.e., since the year 2000), Jews
Jews
have been awarded 25% of all Nobel Prizes and 28% of those in the scientific research fields.  ^ Pinker, Steven (17 June 2006). "The Lessons of the Ashkenazim: Groups and Genes". The New Republic. Archived from the original on 5 January 2008. Retrieved 23 December 2007. Though never exceeding 3 percent of the American population, Jews
Jews
account for 37 percent of the winners of the U.S. National Medal of Science, 25 percent of the American Nobel Prize winners in literature, 40 percent of the American Nobel Prize winners in science and economics, and so on.  ^ a b c d G. Cochran, J. Hardy, H. Harpending. "Natural History of Ashkenazi Intelligence" Archived 11 September 2013 at the Wayback Machine., Journal of Biosocial Science 38 (5), pp. 659–93 (2006), University of Utah ^ a b Entine, Jon (2007). Abraham's Children: Race, Identity, and the DNA of the Chosen People. Hachette Digital, Inc. p. 211. ISBN 0446580635.  ^ "Top 100 Players October 2013 FIDE Top players archive". Ratings.fide.com. Retrieved 2013-10-31.  ^ Frederic Golden (31 December 1999). "Albert Einstein". Time. Retrieved 21 September 2013.  ^ Nelly Lalany (2011-07-23). "Ashkenazi Jews
Jews
rank smartest in world". Ynetnews. Retrieved 27 October 2013.  ^ Tony Nick Frudakis (2010-07-19). Molecular Photofitting: Predicting Ancestry and Phenotype Using DNA. p. 383. ISBN 9780080551371.  ^ Jesse Green (6 November 2011). "What Do a Bunch of Old Jews
Jews
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References for "Who is an Ashkenazi Jew?"[edit]

Goldberg, Harvey E. (2001). The Life of Judaism. University of California Press. ISBN 0-520-21267-3.  Silberstein, Laurence (2000). Mapping Jewish Identities. New York University Press. ISBN 0-8147-9769-5.  Wettstein, Howard (2002). Diasporas and Exiles: Varieties of Jewish Identity. University of California Press. ISBN 0-520-22864-2.  Wex, Michael (2005). Born to Kvetch: Yiddish
Yiddish
Language and Culture in All Its Moods. St. Martin's Press. ISBN 0-312-30741-1. 

Other references[edit]

Beider, Alexander (2001): A Dictionary of Ashkenazic Given Names: Their Origins, Structure, Pronunciations, and Migrations. Avotaynu. ISBN 1-886223-12-2. Biale, David (2002): Cultures of the Jews: A New History. Schoken Books. ISBN 0-8052-4131-0. Brook, Kevin Alan (2003): "The Origins of East European Jews" in Russian History/Histoire Russe vol. 30, nos. 1–2, pp. 1–22. Gross, N. (1975): Economic History of the Jews. Schocken Books, New York. Haumann, Heiko (2001): A History of East European Jews. Central European University Press. ISBN 963-9241-26-1. Kriwaczek, Paul (2005): Yiddish
Yiddish
Civilization: The Rise and Fall of a Forgotten Nation. Alfred A. Knopf, New York. ISBN 1-4000-4087-6 Lewis, Bernard (1984): The Jews
Jews
of Islam. Princeton University Press. ISBN 0-691-05419-3. Bukovec, Predrag: East and South-East European Jews
Jews
in the 19th and 20th Centuries, European History Online, Mainz: Institute of European History, 2010, retrieved: 17 December 2012. Vital, David (1999): A People Apart: A History of the Jews
Jews
in Europe. Oxford University Press. ISBN 0-19-821980-6.

External links[edit]

Wikimedia Commons has media related to Ashkenazi Jews.

The YIVO Encyclopedia of Jews
Jews
in Eastern Europe Kaplan, Karen (18 April 2009). "Jewish legacy inscribed on genes?". Los Angeles Times. Retrieved 23 December 2009.  Ashkenazi history at the Jewish Virtual Library Ashkenazi Jewish mtDNA haplogroup distribution varies among distinct subpopulations: lessons of population substructure in a closed group-European Journal of Human Genetics, 2007 "Analysis of genetic variation in Ashkenazi Jews
Jews
by high density SNP genotyping" Nusach Ashkenaz, and Discussion Forum Ashkenaz
Ashkenaz
Heritage

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