This article is about Ashkenazi Jews. For people with Ashkenazi as a surname, see Ashkenazi (surname). 8 Most Jewish communities with extended histories in Europe are Ashkenazim, with the exception of those associated with the
Mediterranean region. A significant portion of the Jews who migrated from Europe to other continents in the past two centuries are Eastern Ashkenazim, particularly in the
United States (which has the largest Ashkenazi population in the world and thus second-largest Jewish population in the world) .
Who is an Ashkenazi Jew? Religious Jews have
Minhagim, customs, in addition to
Halakha, or religious law, and different interpretations of law. Different groups of religious Jews in different geographic areas historically adopted different customs and interpretations. On certain issues, Orthodox Jews are required to follow the customs of their ancestors, and do not regard themselves as having the option of picking and choosing. Therefore, observant 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 of different ethnic background marry, when a non-Jew converts to Judaism and determines what customs to follow for the first time, or when a lapsed or less observant Jew returns to traditional 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 of that ancestry.
In a religious sense, an Ashkenazi Jew is any Jew whose family tradition and ritual follows Ashkenazi practice. When the Ashkenazi community first began to develop in the
Early Middle Ages and until the
9th century, the centers of Jewish religious authority were in the Islamic world, at
Baghdad and in Islamic Spain. Ashkenaz (Germany) was so distant geographically that it developed a
minhag of its own, and Ashkenazi Hebrew came to be pronounced in ways distinct from other forms of Hebrew.
In this respect, the counterpart of Ashkenazi is Sephardic, since most non-Ashkenazi Orthodox Jews follow Sephardic rabbinical authorities, whether or not they are ethnically Sephardic. By tradition, a
Sephardic or
Mizrahi woman who marries into an
Orthodox or
Haredi Ashkenazi Jewish family raises her children to be Ashkenazi Jews, and a
gentile who
converts to Judaism and takes on Ashkenazi religious practices becomes an Ashkenazi Jew.
Traditional Jewish law or
Halacha considers a person who has undergone a formal religious conversion to be a Jew, but it also defines
who is a Jew by ancestry, following the maternal lineage, irrespective of belief. According to Halakha, membership in a
synagogue or local Jewish community make one a Jew, and a person who no longer wishes to be a Jew is still considered to be Jewish. Outside the
State of Israel, no central authority or ruling body in Judaism determines who is a Jew. More religiously liberal and secular Jews have different approaches to accepting the Jewish heritage.
Since by tradition, Jewish status is inherited and follows the maternal lineage, someone who is maternally descended from a Jew, even if totally unaware of their Jewish heritage, or even if a practitioner of another religion, is from a traditional Jewish legal perspective still a Jew. Likewise, a person born of a Jewish father and non-Jewish mother is not considered Jewish by traditional Jewish law, even if they were raised to believe they were Jewish.
As a result of both difficulties caused applying of the traditional rules in the face of wide-spread intermarriage in less tradional Jewish circles and ideological perspectives (
egalitarianism),
Reform Judaism and
Reconstructionist Judaism adopted an approach of single-parent descent irrespective of gender.
The following examples illustrate Jewish identity issues from the perspective of Halachah:
With the reintegration of Jews from around the world in
Israel, North America, and other places, the religious definition of an Ashkenazi Jew is blurring, especially outside of
Orthodox Judaism. Many Sephardic and Mizrahi Jews have joined liberal movements that originally developed within Ashkenazi Judaism. At least in recent decades, the congregations they have joined have often embraced them, and absorbed new traditions into their minhag.
Rabbis and
Cantors in all non-Orthodox movements study
Hebrew in
Israel, learning Sephardic rather than Ashkenazi Hebrew pronunciation. Ashkenazi congregations are adopting Sephardic or modern Israeli melodies for many prayers and traditional songs. Since the middle of the 20th century there has been a gradual
syncretism and fusion of traditions, and this is affecting the
minhag of all but the most traditional congregations.
New developments in Judaism often transcend differences in religious practice between Ashkenazi and Sephardic Jews. In North American cities, social trends such as the
chavurah movement, and the emergence of
post-denominational Judaism Apostasy. A Jew who converts to another religion, though an apostate, is still considered a Jew.
Anton Rubinstein, who converted to
Eastern Christianity was an Ashkenazi Jew.
Atheism. A Jew who becomes an atheist is still considered a Jew.
Karl Marx, an atheist whose Jewish mother and father had converted to
Christianity before he was born, was an Ashkenazi Jew.
Hidden Identity. A Jew whose identity was hidden, who was raised in another religion, is still considered a Jew.
Madeleine Albright, the former US
Secretary of State whose Jewish parents converted to
Catholicism to escape persecution in the
Holocaust and then hid their ancestry, is an Ashkenazi Jew, even though she did not know of her "identity" until she became an adult, and was a professing Catholic. Later in life, she joined the
Episcopal Church in the USA.
Renunciation. A Jew who renounces and even condemns Judaism is still considered a Jew.
Bobby Fischer, the international chess star who has claimed that the
Holocaust was a Jewish invention and a lie, had a Hungarian Jewish mother and is by halachic definition, still considered to be an Ashkenazi Jew.
Religious definition In a cultural sense, an Ashkenazi Jew can be identified by the concept of
Yiddishkeit, a word that literally means "Jewishness" in the
Yiddish language. Of course, there are other kinds of Jewishness.
Yiddishkeit is simply the Jewishness of Ashkenazi Jews.
Before the
Haskalah and the
emancipation of Jews in Europe, this meant the study of
Torah and
Talmud for men, and a family and communal life governed by the observance of Jewish Law for men and women. From the
Rhineland to
Riga to
Romania, most Jews prayed in liturgical Ashkenazi Hebrew, and spoke some dialect of
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 have participated and somehow retained a sense of Jewishness. Although few Jews still speak Yiddish,
Yiddishkeit can be identified in manners of speech, in styles of humor, in patterns of association. Broadly speaking, a 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 ancient synagogues in
Prague, and so forth. It is a definition that applies to Jewish culture in general, and to Ashkenazi Yiddishkeit in particular.
Contemporary population migrations have contributed to a reconfigured Jewishness among Jews of Ashkenazi descent that transcends Yiddishkeit and other traditional articulations of Ashkenazi Jewishness. As Ashkenazi Jews moved away from Eastern Europe, settling mostly in Israel, North America, and other English speaking countries, the geographic isolation which 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. For Ashkenazi Jews living in Eastern Europe, chopped liver and
gefiltefish were archetypal Jewish foods. To contemporary Ashkenazi Jews living both in
Israel and in the
diaspora, Middle Eastern foods such as
hummus and
falafel, neither traditional to the historic Ashkenazi experience, have become central to their lives as Ashkenazi Jews in the current era.
Hebrew has replaced Yiddish as the primary Jewish language for the vast majority of Ashkenazi Jews.
France's blended Jewish community is typical of the cultural recombination that is going on among Jews throughout the world. Although 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 Jews, originally refugees from the
Inquisition and concentrated in the southwest, while the other community was Ashkenazi, concentrated in
Alsace, and spoke mainly Yiddish. The two communities were so separate and so different that the
National Assembly emancipated them separately in 1791 . But after emancipation, a sense of a unified French Jewry emerged, especially when France was wracked by the
Dreyfuss affair in the 1890s. In the 1920s and 1930s, Ashkenazi Jews arrived in large numbers as refugees from
antisemitism, the
Russian revolution, and the economic turmoil of the
Great Depression. By the 1930s,
Paris had a vibrant Yiddish culture, and many Jews were involved in radical political movements. After the
Vichy years and the
Holocaust, the French Jewish population was augmented once again, first by refugees from Eastern Europe, and later by 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 and Eastern Europe. The result is a pluralistic Jewish community that still has some distinct elements of both Ashkenazi and Sephardic culture. But in France, it is becoming much more difficult to sort out the two, and a distinctly French Jewishness has emerged.
Cultural definition In an ethnic sense, an Ashkenazi Jew is one whose ancestry can be traced to the Jews of central and Eastern Europe. For roughly a thousand years, the Ashkenazi Jews 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 identified genetic variations that have high frequencies among Ashkenazi Jews, but not in the general European population. This is more true for patrilineal markers (
Y-chromosome haplotypes) than for matrilineal markers (
mitochondrial haplotypes).
But since the middle of the 20th century, many Ashkenazi Jews have intermarried, both with members of other Jewish communities and with people of other nations and faiths, while some Jews have also adopted children from other ethnic groups or parts of the world and raised them as Jews. Conversion to Judaism, rare for nearly 2000 years, has become more common. Jewish women and families who choose artificial insemination often choose a biological father who is not Jewish, to avoid common autosomal recessive genetic diseases. Orthodox religious authorities actually encourage this, because of the danger that a Jewish donor could be a
mamzer. Thus, the concept of Ashkenazi Jews as a distinct ethnic people, especially in ways that can be defined ancestrally and therefore traced genetically, has also blurred considerably.
Ethnic definition In Israel the term
Ashkenazi is now used in ways that have nothing to do with its original meaning. In practice, the label Ashkenazi is often applied to all Jews of European background living in Israel, including those whose ethnic background is actually
Sephardic. Jews of any non-Ashkenazi background, including Mizrahi, Yemenite, Kurdish, and others having no connection at all with the
Iberian Peninsula, have similarly come to be lumped together as
Sephardic. Jews of mixed background are increasingly common, partly because of intermarriage between Ashkenazi and non-Ashkenazi partners, and partly because some do not identify with such historic markers as relevant to their life experiences as Jews.
Religious Ashkenazi Jews living in Israel are obliged to follow the authority of the chief Ashkenazi rabbi in
halakhic matters. In this respect, a religiously Ashkenazi 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 which 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. Each political party in Israel produces a list, and members stand for election as a party. Since Israel is a democracy, all citizens have the right to vote, whether they are Jewish or not (i.e.
Muslim,
Christian,
Druze, or
Samaritan). After an election is held, the party with the most seats negotiates with other parties to create a majority coalition.
Realignment in Israel Although the historical record itself is very limited, there is a consensus of cultural, linguistic, and genetic evidence that the Ashkenazi Jewish population originated in the Middle East. When they arrived in northern France and the Rhineland sometime around 800-1000 CE, the Ashkenazi Jews brought with them both
Rabbinic Judaism and the Babylonian Talmudic culture that underlies it.
Yiddish, once spoken by the vast majority of Ashkenazi Jewry, is a
Jewish language which developed from the
Middle High German vernacular, heavily influenced by
Hebrew and
Aramaic. (By comparison, the
Greek or
Latin influence on Yiddish was much less significant). Recent research in human genetics has also demonstrated that a significant component of Ashkenazi ancestry is
Middle Eastern.
European Jews came to be called "Ashkenaz" because the main centers of Jewish learning were located in
Germany. "Ashkenaz" is a
Medieval Hebrew name for Germany. (See
Usage of the name for the term's etymology.)
Origins of Ashkenazim After the forced Jewish exile from
Jerusalem in 70 CE and the complete Roman takeover of Judea following the
Bar Kochba rebellion of 132-135 CE, Jews continued to be a majority of the population in Palestine for several hundred years. However, the Romans no longer recognized the authority of the
Sanhedrin or any other Jewish body, and Jews were prohibited from living in Jerusalem. Outside the Roman Empire, a large Jewish community remained in
Mesopotamia. Other Jewish populations could be found dispersed around the Mediterranean region, with the largest concentrations in the
Levant,
Egypt,
Asia Minor,
Greece, and
Italy, including
Rome itself. Smaller communities are recorded in southern
Gaul (France),
Spain, and
North Africa. In Palestine and Mesopotamia, the spoken language of Jews continued to be
Aramaic, but elsewhere in the diaspora, most Jews spoke Greek. Conversion and assimilation were especially common within the Hellenized or Greek-speaking Jewish communities, amongst whom the
Septuagint and
Aquila of Sinope (Greek translations and adaptations of the
Tanakh or Hebrew Bible) were the source of scripture. A remnant of this Greek-speaking Jewish population (the
Romaniotes) survives to this day.
The Germanic invasions of the
Western Roman Empire in the 5th century by tribes such as the
Visigoths,
Franks,
Lombards, and
Vandals caused massive economic and social instability within the western Empire, contributing to its decline. In the late Roman Empire, Jews are known to have lived in
Cologne and
Trier, as well as in what is now
France. However, it is unclear whether there is any continuity between these late Roman communities and the distinct Ashkenazi Jewish culture that began to emerge about 500 years later. King
Dagobert of the
Franks expelled the Jews from his
Merovingian kingdom in 629. Jews in former Roman territories now faced new challenges as harsher anti-Jewish Church rulings were enforced.
Background in the Roman Empire In Mesopotamia, and in Persian lands free of Roman imperial domination, Jewish life fared much better. Since the conquest of
Judea by
Nebuchadrezzar II, this community had always been the leading
diaspora community, a rival to the leadership of Palestine. After conditions for Jews began to deteriorate in Roman controlled lands, many of the religious leaders of
Judea and the
Galilee fled to the east. At the academies of
Pumbeditha and
Sura near Babylon,
Rabbinic Judaism based on
Talmudic learning began to emerge and assert its authority over Jewish life throughout the diaspora. Rabbinic Judaism created a religious mandate for literacy, requiring all Jewish males to learn Hebrew and read from the Torah. This emphasis on literacy and learning a second language would eventually be of great benefit to the Jews, allowing them to take on commercial and financial roles within Gentile societies where literacy was often quite low.
After the Islamic conquest of the Middle East and North Africa, new opportunities for trade and commerce opened between the Middle East and Western Europe. The vast majority of Jews in the world now lived in Islamic lands. Urbanization, trade, and commerce within the Islamic world allowed Jews, as a highly literate people, to abandon farming and live in cities, engaging in occupations where they could use their skills. The influential, sophisticated, and well organized Jewish community of Mesopotamia, now centered in Baghdad, became the center of the Jewish world. In the Caliphate of Baghdad, Jews took on many of the financial occupations that they would later hold in the cities of Ashkenaz. Jewish traders from Baghdad began to travel to the west, renewing Jewish life in the western Mediterranean region. They brought with them Rabbinic Judaism and Babylonian
Talmudic scholarship.
After 800 CE,
Charlemagne's unification of former Frankish lands with northern Italy and Rome brought on a brief period of stability and unity in Western Europe. This created opportunities for Jewish merchants to settle once again north of the Alps. Charlemagne granted the Jews in his lands freedoms similar to those once enjoyed under the
Roman Empire. Returning once again to Frankish lands, many Jewish merchants took on occupations in finance and commerce, including moneylending or
usury. (Church legislation banned Christians from lending money in exchange for
interest.) From Charlemagne's time on to the present, there is a well documented record of Jewish life in northern Europe, and by the 11th century, when
Rashi of
Troyes wrote his commentaries, Ashkenazi Jews had emerged also as interpreters and commentators on the
Torah and
Talmud.
Rabbinic Judaism moves to Ashkenaz Efforts to identify the origins of Ashkenazi Jews through DNA analysis began in the 1990s. Like most DNA studies of human migration patterns, these studies have focused on two segments of the human genome, the
Y chromosome (inherited only by males), and the mitochondrial genome (DNA which passes from mother to child). Both segments are unaffected by recombination. Thus, they provide an indicator of paternal and maternal origins, respectively.
A study of
haplotypes of the Y chromosome, published in 2000, addressed the paternal origins of Ashkenazi Jews. Hammer
et al DNA clues Historical records show evidence of Jewish communities north of the
Alps and
Pyrenees as early as the
8th and 9th Century. By the early 900s, Jewish populations were well-established in
Northern Europe, and later followed the
Norman Conquest into
England in 1066, also settling in the
Rhineland. With the onset of the
Crusades, and the expulsions from
England (1290), France (1394), and parts of
Germany (1400s), Jewish migration pushed eastward into
Poland,
Lithuania, and
Russia. Over this period of several hundred years, some have suggested, Jewish economic activity was focused on trade, business management, and financial services, due to
Christian European prohibitions restricting certain activities by Jews, and preventing certain financial activities (such as "
usurious" loans) between Christians. Poland in this time was a decentralized medieval monarchy, incorporating lands from
Latvia to
Rumania, including much of modern
Lithuania and
Ukraine. 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.
Ashkenazi migrations throughout the High and Late Middle Ages In reference to the Jewish peoples of Northern Europe and particularly the
Rhineland, the word
Ashkenazi is often found in medieval
rabbinic literature. References to Ashkenaz in
Yosippon and
Hasdai ibn Shaprut's letter to the king of the
Khazars would date the term as far back as the tenth century, as would also
Saadia Gaon's commentary on Daniel 7:8.
The word "Ashkenaz" first appears in the genealogy in the
Tanakh (Genesis 10) as a son of
Gomer and grandson of
Japheth. It is thought that the name originally applied to the
Scythians (Ishkuz), who were called
Ashkuza in Assyrian inscriptions, and lake
Ascanius and the region
Ascania in
Anatolia derive their names from this group. The "Ashkuza" have also been linked to the
Oghuz branch of Turks including nearly all Turkic peoples today from Turkey to Turkmenistan.
Ashkenaz in later
Hebrew tradition became identified with the peoples of Germany, and in particular to the area along the Rhine where the
Alamanni tribe once lived (compare the French and Spanish words
Allemagne and
Alemania, respectively, for Germany).
The
autonym was usually
Yidn, however.
Usage of the name In the first half of the eleventh century,
Hai Gaon refers to questions that had been addressed to him from "Ashkenaz", by which he undoubtedly means
Germany.
Rashi in the latter half of the eleventh century refers to both the language of Ashkenaz
Customs, laws and traditions Part of a series of articles on Jews and Judaism Who is a Jew? · Etymology · Culture Judaism · Core principles God · Tanakh (
Torah,
Nevi'im,
Ketuvim)
Mitzvot (
613)
· Talmud · Halakha Holidays · Prayer · Tzedakah Ethics · Kabbalah · Customs · Midrash Jewish ethnic divisions Ashkenazi · Sephardi · Mizrahi Population (historical) · By country Israel · Iran · Australia · USA Russia/USSR · Poland · Canada Germany · France · England · Scotland India · Spain · Portugal · Latin America Under Muslim rule · Turkey · Iraq · Lebanon · Syria Lists of Jews · Crypto-Judaism Jewish denominations · Rabbis Orthodox · Conservative · Reform Reconstructionist · Liberal · Karaite Humanistic · Renewal · Alternative Jewish languages Hebrew · Yiddish · Judeo-Persian Ladino · Judeo-Aramaic · Judeo-Arabic History · Timeline · Leaders Ancient · Temple · Babylonian exile Jerusalem (
in Judaism · Timeline)
Hasmoneans · Sanhedrin · Schisms Pharisees · Jewish-Roman wars Relationship with Christianity; with Islam Diaspora · Middle Ages · Sabbateans Hasidism · Haskalah · Emancipation Holocaust · Aliyah · Israel (
History)
Arab conflict · Land of Israel Persecution · Antisemitism History of antisemitism New antisemitism Political movements · Zionism Labor Zionism · Revisionist Zionism Religious Zionism · General Zionism The Bund · World Agudath Israel Jewish feminism · Israeli politics The term
Ashkenazi also refers to the
nusach Ashkenaz (
Hebrew, "liturgical tradition", or rite) used by Ashkenazi
Jews in their
Siddur (prayer book). A
nusach is defined by a liturgical tradition's choice of prayers, order of prayers, text of prayers and melodies used in the singing of prayers. Two other major forms of nusach among Ashkenazic Jews are Nusach Sphard (not to be confused with Sephardi), which is the same as the general Polish (Hasidic) Nusach; and Nusach Chabad, otherwise known as Lubavitch Chasidic, Nusach
Arizal or Nusach he'Ari.
This phrase is often used in contrast with
Sephardi Jews, also called Sephardim, who are descendants of Jews from
Spain and
Portugal. There are some differences in how the two groups pronounce Hebrew and in points of ritual.
Several famous people have this as a surname, such as
Vladimir Ashkenazi. Ironically, most people with this surname are in fact Sephardi, and usually of
Syrian Jewish background. This family name was adopted by the families who lived in
Sephardi countries and were of Ashkenazic origins, after being nicknamed Ashkenazi by their respective communities. Some have shortened the name to Ash. Other spellings exist, such as
Eskenazi by the Syrian Jews who relocated to
Panama and other
South-American Jewish communities.
Literature about the alleged Turkic origin of the Ashkenazi population, as descendants of the Jewish population, converts or otherwise, appeared mainly after 1950. Although it has been speculated that the peaceful life lived by the Jews of Khazaria was contrived or exaggerated, and publicized primarily in an effort to shame European leaders into treating their Jewish populations better, the Jewish-Khazar thesis is used today primarily as a whipping horse for
antisemites claiming that they are not antisemites. This dubious theory holds that Ashkenazi Jews should be hated for pretending to be Jews, instead of because they actually are Jews. In any case, most scholarship on the subject dismisses the Khazar-Ashkenazi relationship, if not rejecting the portrayed Jewish golden age of Khazaria altogether.
See also:
Jew,
Judaism,
Rabbenu Gershom Relationship to other Jews There are many references to Ashkenazi 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. According to Daphna Birenbaum Carmeli at the
University of Haifa, Jewish populations have been studied more thoroughly than most other human populations, for a variety of reasons:
The result is a form of
ascertainment bias. This has sometimes created an impression that Jews are more susceptible to genetic disease than other populations. Carmeli writes, "Jews are over-represented in human genetic literature, particularly in mutation-related contexts."
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.
Geneticists are intrinsically interested in Jewish populations, and a disproportionate percentage of genetics researchers are Jewish. Israel in particular has become an international center of such research.
Jewish populations are overwhelmingly urban, and are concentrated near biomedical centers where such research has been carried out. Such research is especially easy to carry out in Israel, where cradle-to-grave medical insurance is available, together with universal screening for genetic disease.
Jewish communities are comparatively well informed about genetics research, and have been supportive of community efforts to study and prevent genetic diseases.
Participation of Jewish scientists and support from the Jewish community alleviates ethical concerns that sometimes hinder such genetic studies in other ethnic groups.
Population genetics Diseases that are inherited in an
autosomal recessive pattern often occur in
endogamous populations. Among Ashkenazi Jews, a higher incidence of specific
hereditary diseases has been reported:
Genetic counseling and
genetic testing are recommended for 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 these diseases. See
Jewish Genetics Center for more information on testing programmes.
Bloom syndrome Breast cancer and
ovarian cancer (due to higher distribution of
BRCA1 and
BRCA2).
Canavan disease Colorectal cancer due to
hereditary nonpolyposis colorectal cancer (HNPCC).
Congenital adrenal hyperplasia (non-classical form)
Crohn's disease (the
NOD2/CARD15 locus appears to be implicated)
Cystic fibrosis Familial dysautonomia (Riley-Day Syndrome)
Fanconi anemia Gaucher's disease Hemophilia C Mucolipidosis IV Niemann-Pick disease Pemphigus vulgaris Tay-Sachs disease Torsion dystonia Von Gierke disease Specific diseases In an essay on
Sephardi Jewry,
Daniel Elazar at the
Jerusalem Center for Public Affairs Ashkenazi cultural growth led to the
Haskalah or Jewish Enlightenment, and the development of
Zionism in modern Europe.
Modern history Of the estimated 8.8 million 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 (91%); 900,000 of 1.1 million in
Ukraine (82%); and 50-90% of the Jews of other Slavic nations, Germany, France, Hungary, and the Baltic states. The only non-Ashkenazi community to have suffered similar depletions were the Jews of Greece. but probably less than half of
Israeli Jews (see
Demographics of Israel). Nevertheless they have traditionally played a prominent role in the media, economy and politics of Israel. Tensions have sometimes arisen between the mostly Ashkenazi
elite whose families founded the state, and later
migrants from various non-Ashkenazi groups, who argue that they are
discriminated against.
Achievement Abraham Isaac Kook : (23 Feb 1921 - 1 Sep 1935)
Isaac Halevi Herzog : (1937 - 25 Jul 1959)
Isser Yehuda Unterman : (1964 - 1972)
Shlomo Goren : (1972 - 1983)
Avraham Shapira : (1983 - 1993)
Israel Meir Lau : (1993 - 3 Apr 2003)
She'ar-Yashuv Cohen (acting): (3 Apr 2003 - 14 Apr 2003)
Yona Metzger : (14 Apr 2003 - present)
See also
Famous people
Relations during and after the American Revolutionary War