Ashkenazi Jews, also known as Ashkenazic Jews or Ashkenazim (Hebrew: אַשְׁכֲּנָזִים, pronounced [ˌaʃkəˈnazim], singular: [ˌaʃkəˈnazi]; also יְהוּדֵי אַשְׁכֲּנָז, Y'hudey Ashkenaz, "the Jews of Ashkenaz"), are the Jews descended from the medieval Jewish communities along the Rhine in Germany from Alsace in the south to the Rhineland in the north. Ashkenaz is the medieval Hebrew name for this region and thus for Germany. Thus, Ashkenazim or Ashkenazi Jews are literally "German Jews." Later, Jews from Western and Central Europe came to be called "Ashkenaz" because the main centers of Jewish learning were located in Germany. (See Usage of the name for the term's etymology.) Ashkenaz is also a Japhetic patriarch in the Table of Nations (Genesis 10).
Many Ashkenazi Jews later migrated, largely eastward, forming communities in non German-speaking areas, including Hungary, Poland, Belarus, Lithuania, Russia, Ukraine, Eastern Europe, and elsewhere between the 11th and 19th centuries. With them, they took and diversified Yiddish, a Germanic language with Hebrew influence, written in Hebrew letters (see Jewish language). It had developed in medieval times as the lingua franca among Ashkenazi Jews. The Jewish communities of three cities along the Rhine: Speyer, Worms and Mainz, created the SHUM league (SHUM after the first Hebrew letters of Shpira, Vermayza, and Magentza). The ShUM-cities are considered the cradle of the distinct Ashkenazi culture and liturgy.
Although in the 11th century, they composed only 3 percent of the world's Jewish population, at their peak in 1931, Ashkenazi Jews accounted for 92 percent of the world's Jews. Today they make up approximately 80 percent of Jews worldwide.[5] Most Jewish communities with extended histories in Europe are Ashkenazim, with the exception of those associated with the Mediterranean region. The majority of the Jews who migrated from Europe to other continents in the past two centuries are Ashkenazim, Eastern Ashkenazim in particular.
Definition
The exact definition of Jewishness is not universally agreed upon—neither by religious scholars (especially across different denominations); nor in the context of politics (as applied to those who wish to make Aliyah); nor even in the conventional, everyday sense where 'Jewishness' may be loosely understood by the casual observer as encompassing both religious and secular Jews, or religious Jews alone. This makes it especially difficult to define who is an Ashkenazi Jew. The people have been defined differently from religious, cultural, or ethnic perspectives.
Since the overwhelming majority of Ashkenazi Jews no longer live in Eastern Europe, the isolation that once favored a distinct religious tradition and culture has vanished. Furthermore, the word Ashkenazi is being used in non-traditional ways, especially in Israel. By conservative and orthodox philosophies, a person can only be considered a Jew if his or her mother was Jewish (meaning, more specifically, either matrilineal descent from a female believed to be present at Mt. Sinai when the ten commandments were given, or else descent from a female who was converted to Judaism before the birth of her children), or if he or she has personally converted to Judaism. This means that a person can be Ashkenazi but not considered a Jew by some of those within the Jewish communities, making the term "Ashkenazi" more applicable as broad ethnicity which evolved from the practice of Judaism in Europe.
By religion
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 believe they have 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. 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 (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.
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; conversely an Ashkenazi woman who marries a Sephardi or Mizrahi man is expected to take on Sephardic practice and the children inherit a 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 from around the world in Israel, North America, and other places, the religious definition of an Ashkenazi Jew is blurring, especially outside Orthodox Judaism. Many Sephardic and Mizrahi Jews have joined liberal movements that originally developed within Ashkenazi Judaism. In recent decades, the congregations which they have joined have often embraced them, and absorbed new traditions into their minhag. Rabbis and cantors in most non-Orthodox movements study Hebrew in Israel, where they learn 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. 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"[6][7] often bring together younger Jews of diverse ethnic backgrounds. In recent years, there has been increased interest in Kabbalah, which many Ashkenazi Jews study outside of the Yeshiva framework. Another trend is the new popularity of ecstatic worship in the Jewish Renewal movement and the Carlebach style minyan, both of which are nominally of Ashkenazi origin.[8]
By culture
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 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 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 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 areas, 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 gefilte fish 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 many Ashkenazi Jews, although many Hasidic and Hareidi groups continue to use Yiddish in daily life.
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 formerly German Alsace, and speaking mainly Yiddish. The two communities were so separate and 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 from eastern Europe 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.[9]
By ethnicity
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 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 identified genetic variations that have high frequencies among Ashkenazi Jews, but not in the general European population. This is true for patrilineal markers (Y-chromosome haplotypes) as well as for matrilineal markers (mitochondrial haplotypes).[10]
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 2,000 years, has become more common.
A 2006 study found Ashkenazi Jews to be a clear, relatively homogenous genetic subgroup. Strikingly, regardless of the place of origin, Ashkenazi 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 as an ethnic group. Moreover, though intermarriage among Jews of Ashkenazi descent has become increasingly more common, many Ultra-Orthodox Jews, particularly members Hasidic or 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 with relative ease. It is noteworthy that these Ultra-Orthodox Jews often have extremely large families.[11]
Realignment in Israel
In Israel, the term Ashkenazi is now used in ways that have nothing to do with its original meaning; it is often applied to all Jews of European background living in Israel, including sometimes for those whose ethnic background is actually Sephardic. 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 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.
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.
History
History of Jews in Europe before the Ashkenazim
Although the historical record is very limited, there is a scholarly consensus of cultural, linguistic, and genetic evidence that the Ashkenazi Jewish population originated in the Middle East.[12] Jews have lived in Germany, or "Ashkenaz", at least since the early 4th century. They 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 Germanic language that developed from the Middle High German vernacular, written with Hebrew characters, and heavily influenced by Hebrew and Aramaic.
After the Roman empire had overpowered the Jewish resistance in the First Jewish–Roman War in Judea and destroyed the Jewish Temple in Jerusalem in 70 CE, the complete Roman takeover of Judea followed the Bar Kochba rebellion of 132-135 CE. Though their numbers were greatly reduced, Jews continued populate large parts of Iuadea province (renamed to Palaestina), remaining a majority in Galilee 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. Smaller communities are recorded in southern Gaul (France), Spain, and North Africa.[13]
Jews were denied full Roman citizenship until 212 CE, when Emperor Caracalla granted all free peoples this privilege. But, as a penalty for the first Jewish Revolt, Jews were required to pay a poll tax until the reign of Emperor Julian in 363. In the late Roman Empire, Jews were free to form networks of cultural and religious ties and enter into various local occupations. But, after Christianity became the official religion of Rome and Constantinople in 380, Jews were increasingly marginalized, and brutally persecuted.
In Syria-Palaestina and Mesopotamia, where Jewish religious scholarship was centered, the majority of Jews were still engaged in farming, as demonstrated by the preoccupation of early Talmudic writings with agriculture. In diaspora communities, trade was a common occupation, facilitated by the easy mobility of traders through the dispersed Jewish communities.
Throughout this period and into the early Middle Ages, some Jews assimilated into the dominant Greek and Latin cultures, mostly through conversion to Christianity.[14] In Syria-Palaestina 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.
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 I 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.
In Mesopotamia, and in Persian lands free of Roman imperial domination, Jewish life fared much better. Since the conquest of Judea by Nebuchadnezzar II, this community had always been the leading diaspora community, a rival to the leadership of Judea. 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 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.[15] 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.
Charlemagne's expansion of the Frankish empire around 800, including 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 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 money lending, or usury. (Church legislation banned Christians from lending money in exchange for interest.) From Charlemagne's time 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.
High and Late Middle Ages migrations
Historical records show evidence of Jewish communities north of the Alps and Pyrenees as early as the 8th and 9th century. By the end of the first millenum, Jewish populations were well-established in Western Europe, later followed the Norman Conquest into England in 1066, and settled in many cities of the Rhine area by the end of the 11th century. With the onset of the Crusades, and the expulsions from England (1290), France (1394), and parts of Germany (15th century), 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 several presumed factors: Christian European prohibitions restricting certain activities by Jews, preventing certain financial activities (such as "usurious" loans)[16] 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 at its greatest extent.
By the 15th century, the Ashkenazi Jewish communities in Poland were the largest Jewish communities of the Diaspora.[17] 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 in Eastern Europe for so long would seem to lie in part in the probability that the alien surroundings in Eastern Europe were not conducive, though contempt did not prevent some assimilation. Furthermore, Jews lived almost exclusively in shtetls, maintained a strong system of education for males, heeded rabbinic leadership, and scorned the life-style of their neighbors; and all of these tendencies increased with every outbreak of antisemitism.[18]
Usage of the name
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 10th 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.
Ashkenaz in later Hebrew tradition became identified with the peoples of Germany, and in particular to the area along the Rhine.
Ashkenaz and the Ashkenazi contrast to the land of Knaan, a geo-ethnological term denoting the Jewish populations living east of the Elbe river as opposed to the Ashkenazi Jews living to the West of it, and the Sephardic Jews of Iberian Peninsula.[19]
The autonym was usually Yidn, however.
Medieval references
In the first half of the 11th 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 11th century refers to both the language of Ashkenaz[20] and the country of Ashkenaz.[21] During the 12th century, the word appears quite frequently. In the Mahzor Vitry, the kingdom of Ashkenaz is referred to chiefly in regard to the ritual of the synagogue there, but occasionally also with regard to certain other observances.[22]
In the literature of the 13th century, references to the land and the language of Ashkenaz often occur. See especially 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 compilation Genesis Rabbah, 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 Palestinian Jews, or the text is corrupted from "Germanica." This view of Berechiah is based on the Talmud (Yoma 10a; Jerusalem 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 is used to designate southern and Western Germany, the ritual of which sections differs somewhat from that of Eastern Germany and Poland. Thus the prayer-book of Isaiah Horowitz, and many others, give the piyyutim according to the Minhag of Ashkenaz and Poland.
According to 16th century mystic Rabbi Elijah of Chelm, Ashkenazi Jews lived in Jerusalem during the 11th century. The story is told that a German-speaking Palestinian Jew saved the life of a young German man surnamed Dolberger. So when the knights of the First Crusade came to siege Jerusalem, one of Dolberger’s family members who was among them rescued Jews in Palestine and carried them back to Worms to repay the favor.[23] Further evidence of German communities in the holy city comes in the form of halakhic questions sent from Germany to Jerusalem during the second half of the 11th century.[24]
Modern history
In an essay on Sephardi Jewry, Daniel Elazar at the Jerusalem Center for Public Affairs[5] summarized the demographic history of Ashkenazi Jews in the last thousand years, noting that at the end of the 11th century, 97% of world Jewry was Sephardic and 3% Ashkenazi; in the mid-17th century, "Sephardim still outnumbered Ashkenazim three to two", but by the end of the 18th century, "Ashkenazim outnumbered Sephardim three to two, the result of improved living conditions in Christian Europe versus the Ottoman Muslim world."[5] By 1931, Ashkenazi Jews accounted for nearly 92% of world Jewry.[5]
Ashkenazi Jews developed the Hasidic movement as well as major Jewish academic centers across Poland, Russia, and Belarus in the generations after emigration from the west. 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 have made up the majority of the American Jewish community since 1750.[17]
Ashkenazi cultural growth led to the Haskalah or Jewish Enlightenment, and the development of Zionism in modern Europe.
The Holocaust
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 mil
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