Question: When did the Babylonian exile end?

Answer: 539 BCE

Israelites enjoyed political independence twice in ancient history, first during the periods of the Biblical judges followed by the United Monarchy.[disputed – discuss] After the fall of the United Monarchy the land was divided into Israel and Judah. The term Jew originated from the Roman "Judean" and denoted someone from the southern kingdom of Judah. The shift of ethnonym from "Israelites" to "Jews" (inhabitant of Judah), although not contained in the Torah, is made explicit in the Book of Esther (4th century BCE), a book in the Ketuvim, the third section of the Jewish Tanakh. In 587 BC Nebuchadnezzar II, King of the Neo-Babylonian Empire, besieged Jerusalem, destroyed the First Temple, and deported the most prominent citizens of Judah. In 586 BC, Judah itself ceased to be an independent kingdom, and its remaining Jews were left stateless. <hl> The Babylonian exile ended in 539 BCE when the Achaemenid Empire conquered Babylon and Cyrus the Great allowed the exiled Jews to return to Yehud and rebuild their Temple. <hl> The Second Temple was completed in 515 BCE. Yehud province was a peaceful part of the Achaemenid Empire until the fall of the Empire in c. 333 BCE to Alexander the Great. Jews were also politically independent during the Hasmonean dynasty spanning from 140 to 37 BCE and to some degree under the Herodian dynasty from 37 BCE to 6 CE. Since the destruction of the Second Temple in 70 CE, most Jews have lived in diaspora. As an ethnic minority in every country in which they live (except Israel), they have frequently experienced persecution throughout history, resulting in a population that has fluctuated both in numbers and distribution over the centuries.[citation needed]

Israelites enjoyed political independence twice in ancient history, first during the periods of the Biblical judges followed by the United Monarchy.[disputed – discuss] After the fall of the United Monarchy the land was divided into Israel and Judah. The term Jew originated from the Roman "Judean" and denoted someone from the southern kingdom of Judah. The shift of ethnonym from "Israelites" to "Jews" (inhabitant of Judah), although not contained in the Torah, is made explicit in the Book of Esther (4th century BCE), a book in the Ketuvim, the third section of the Jewish Tanakh. In 587 BC Nebuchadnezzar II, King of the Neo-Babylonian Empire, besieged Jerusalem, destroyed the First Temple, and deported the most prominent citizens of Judah. In 586 BC, Judah itself ceased to be an independent kingdom, and its remaining Jews were left stateless. The Babylonian exile ended in <hl> 539 BCE <hl> when the Achaemenid Empire conquered Babylon and Cyrus the Great allowed the exiled Jews to return to Yehud and rebuild their Temple. The Second Temple was completed in 515 BCE. Yehud province was a peaceful part of the Achaemenid Empire until the fall of the Empire in c. 333 BCE to Alexander the Great. Jews were also politically independent during the Hasmonean dynasty spanning from 140 to 37 BCE and to some degree under the Herodian dynasty from 37 BCE to 6 CE. Since the destruction of the Second Temple in 70 CE, most Jews have lived in diaspora. As an ethnic minority in every country in which they live (except Israel), they have frequently experienced persecution throughout history, resulting in a population that has fluctuated both in numbers and distribution over the centuries.[citation needed]


Question: Genetic studies show that Jews bear their strongest resemblance to the peoples of where?

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the Fertile Crescent. The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back 4,000 years, as a marker of their common ancestral origin. Despite their long-term separation and beside their shared genetic origin, Jews also maintained a common culture, tradition, and language.

Answer: Fertile Crescent

<hl> Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the Fertile Crescent . <hl> The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back 4,000 years, as a marker of their common ancestral origin. Despite their long-term separation and beside their shared genetic origin, Jews also maintained a common culture, tradition, and language.

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the <hl> Fertile Crescent <hl>. The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back 4,000 years, as a marker of their common ancestral origin. Despite their long-term separation and beside their shared genetic origin, Jews also maintained a common culture, tradition, and language.

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the <hl> Fertile Crescent <hl> .


Question: How far back does the Jews' shared common genetic pool date?

Answer: 4,000 years

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the Fertile Crescent. <hl> The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back 4,000 years , as a marker of their common ancestral origin. <hl> Despite their long-term separation and beside their shared genetic origin, Jews also maintained a common culture, tradition, and language.

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the Fertile Crescent. The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back <hl> 4,000 years <hl>, as a marker of their common ancestral origin. Despite their long-term separation and beside their shared genetic origin, Jews also maintained a common culture, tradition, and language.

The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back <hl> 4,000 years <hl> , as a marker of their common ancestral origin.


Question: Most Jews share a common genetic heritage that originates from what place?

Answer: Middle East

<hl> Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East , and that they bear their strongest resemblance to the peoples of the Fertile Crescent. <hl> The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back 4,000 years, as a marker of their common ancestral origin. Despite their long-term separation and beside their shared genetic origin, Jews also maintained a common culture, tradition, and language.

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the <hl> Middle East <hl>, and that they bear their strongest resemblance to the peoples of the Fertile Crescent. The genetic composition of different Jewish groups shows that Jews share a common genetic pool dating back 4,000 years, as a marker of their common ancestral origin. Despite their long-term separation and beside their shared genetic origin, Jews also maintained a common culture, tradition, and language.

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the <hl> Middle East <hl> , and that they bear their strongest resemblance to the peoples of the Fertile Crescent.


Question: What book is considered a religious interpretation of the traditions and early national history of the Jews?

The Hebrew Bible, a religious interpretation of the traditions and early national history of the Jews, established the first of the Abrahamic religions, which are now practiced by 54% of the world. Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

Answer: The Hebrew Bible

<hl> The Hebrew Bible , a religious interpretation of the traditions and early national history of the Jews, established the first of the Abrahamic religions, which are now practiced by 54% of the world. <hl> Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

<hl> The Hebrew Bible <hl>, a religious interpretation of the traditions and early national history of the Jews, established the first of the Abrahamic religions, which are now practiced by 54% of the world. Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

<hl> The Hebrew Bible <hl> , a religious interpretation of the traditions and early national history of the Jews, established the first of the Abrahamic religions, which are now practiced by 54% of the world.


Question: What religions are now practiced by 54% of the world?

Answer: Abrahamic religions

<hl> The Hebrew Bible, a religious interpretation of the traditions and early national history of the Jews, established the first of the Abrahamic religions , which are now practiced by 54% of the world. <hl> Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

The Hebrew Bible, a religious interpretation of the traditions and early national history of the Jews, established the first of the <hl> Abrahamic religions <hl>, which are now practiced by 54% of the world. Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

The Hebrew Bible, a religious interpretation of the traditions and early national history of the Jews, established the first of the <hl> Abrahamic religions <hl> , which are now practiced by 54% of the world.


Question: What is the Hebrew Bible?

Answer: a religious interpretation of the traditions and early national history of the Jews

<hl> The Hebrew Bible, a religious interpretation of the traditions and early national history of the Jews , established the first of the Abrahamic religions, which are now practiced by 54% of the world. <hl> Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

The Hebrew Bible, <hl> a religious interpretation of the traditions and early national history of the Jews <hl>, established the first of the Abrahamic religions, which are now practiced by 54% of the world. Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, India, China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

The Hebrew Bible, <hl> a religious interpretation of the traditions and early national history of the Jews <hl> , established the first of the Abrahamic religions, which are now practiced by 54% of the world.


Question: In modern secular usage Jews include how many groups?

Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. Generally, in modern secular usage Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.

Answer: three

Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. <hl> Generally, in modern secular usage Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion. <hl>

Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. Generally, in modern secular usage Jews include <hl> three <hl> groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.


Question: What makes the definition of a Jew vary slightly?

Answer: whether a religious or national approach to identity is used

<hl> Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used . <hl> Generally, in modern secular usage Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.

Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on <hl> whether a religious or national approach to identity is used <hl>. Generally, in modern secular usage Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.

Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on <hl> whether a religious or national approach to identity is used <hl> .


Question: Which religion shares some characteristics of a nation, an ethnicity, a religion and a culture?

Answer: Judaism

<hl> Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. <hl> Generally, in modern secular usage Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.

<hl> Judaism <hl> shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. Generally, in modern secular usage Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.


Question: What have historical definitions of Jewish identity been based on?

Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by Jewish sages, are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.

Answer: halakhic definitions of matrilineal descent, and halakhic conversions

<hl> Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions . <hl> Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by Jewish sages, are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.

Historical definitions of Jewish identity have traditionally been based on <hl> halakhic definitions of matrilineal descent, and halakhic conversions <hl>. Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by Jewish sages, are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.

Historical definitions of Jewish identity have traditionally been based on <hl> halakhic definitions of matrilineal descent, and halakhic conversions <hl> .


Question: Historical definitions of who a Jew is dates back to what year?

Answer: 200 CE

Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. <hl> Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE . <hl> Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by Jewish sages, are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.

Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around <hl> 200 CE <hl>. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by Jewish sages, are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.

Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around <hl> 200 CE <hl> .


Question: What is used as a warning against intermarriage between Jews and Canaanites?

Answer: Jewish sages

Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE. <hl> Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by Jewish sages , are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." <hl> Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.

Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by <hl> Jewish sages <hl>, are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.

Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by <hl> Jewish sages <hl> , are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others."


Question: Who believed the status of the offspring of mixed marriages was determined patrilineally in the Bible?

According to historian Shaye J. D. Cohen, the status of the offspring of mixed marriages was determined patrilineally in the Bible. He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.

Answer: Shaye J. D. Cohen

<hl> According to historian Shaye J. D. Cohen , the status of the offspring of mixed marriages was determined patrilineally in the Bible. <hl> He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.

According to historian <hl> Shaye J. D. Cohen <hl>, the status of the offspring of mixed marriages was determined patrilineally in the Bible. He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.

According to historian <hl> Shaye J. D. Cohen <hl> , the status of the offspring of mixed marriages was determined patrilineally in the Bible.


Question: What dictated that when a parent could not contract a legal marriage, offspring would follow the mother?

Answer: Roman law

According to historian Shaye J. D. Cohen, the status of the offspring of mixed marriages was determined patrilineally in the Bible. He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. <hl> Second, the Tannaim may have been influenced by Roman law , which dictated that when a parent could not contract a legal marriage, offspring would follow the mother. <hl>

According to historian Shaye J. D. Cohen, the status of the offspring of mixed marriages was determined patrilineally in the Bible. He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by <hl> Roman law <hl>, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.

Second, the Tannaim may have been influenced by <hl> Roman law <hl> , which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.


Question: What is one explanation for the change in Mishnaic times?

Answer: the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures

According to historian Shaye J. D. Cohen, the status of the offspring of mixed marriages was determined patrilineally in the Bible. <hl> He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). <hl> Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.

According to historian Shaye J. D. Cohen, the status of the offspring of mixed marriages was determined patrilineally in the Bible. He brings two likely explanations for the change in Mishnaic times: first, <hl> the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures <hl> (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.


Question: Where did Jews migrate to after the Babylonian conquest?

By the 1st century, Babylonia, to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years 200 CE – 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era. At times conversion has accounted for a part of Jewish population growth. Some have claimed that in the 1st century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

Answer: Babylonia

<hl> By the 1st century, Babylonia , to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years 200 CE – 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era. <hl> At times conversion has accounted for a part of Jewish population growth. Some have claimed that in the 1st century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

By the 1st century, <hl> Babylonia <hl>, to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years 200 CE – 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era. At times conversion has accounted for a part of Jewish population growth. Some have claimed that in the 1st century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

By the 1st century, <hl> Babylonia <hl> , to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years 200 CE – 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era.


Question: Between what years did Jews increase to an estimated 2 million?

Answer: 200 CE – 500 CE

<hl> By the 1st century, Babylonia, to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years 200 CE – 500 CE , both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era. <hl> At times conversion has accounted for a part of Jewish population growth. Some have claimed that in the 1st century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

By the 1st century, Babylonia, to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years <hl> 200 CE – 500 CE <hl>, both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era. At times conversion has accounted for a part of Jewish population growth. Some have claimed that in the 1st century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

By the 1st century, Babylonia, to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years <hl> 200 CE – 500 CE <hl> , both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era.


Question: Name one thing that has accounted for Jewish population growth?

Answer: conversion

By the 1st century, Babylonia, to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years 200 CE – 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era. <hl> At times conversion has accounted for a part of Jewish population growth. <hl> Some have claimed that in the 1st century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

By the 1st century, Babylonia, to which Jews migrated to after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated 1,000,000 Jews, which increased to an estimated 2 million between the years 200 CE – 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about 1/6 of the world Jewish population at that era. At times <hl> conversion <hl> has accounted for a part of Jewish population growth. Some have claimed that in the 1st century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.


Question: What is a tax imposed on Jews in 70 CE?

Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-2nd century. Another factor that would have made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal. In addition, historians argue the very figure (4 million) that had been guessed to account for the population of Jews in the ancient Roman Empire is an error that has long been disproven and thus the assumption that conversion impacted Jewish population growth in ancient Rome on a large scale is false. The 8 million figure is also in doubt as it may refer to a census of total Roman citizens.

Answer: The Fiscus Judaicus

Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-2nd century. Another factor that would have made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. <hl> The Fiscus Judaicus , a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal. <hl> In addition, historians argue the very figure (4 million) that had been guessed to account for the population of Jews in the ancient Roman Empire is an error that has long been disproven and thus the assumption that conversion impacted Jewish population growth in ancient Rome on a large scale is false. The 8 million figure is also in doubt as it may refer to a census of total Roman citizens.

Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-2nd century. Another factor that would have made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. <hl> The Fiscus Judaicus <hl>, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal. In addition, historians argue the very figure (4 million) that had been guessed to account for the population of Jews in the ancient Roman Empire is an error that has long been disproven and thus the assumption that conversion impacted Jewish population growth in ancient Rome on a large scale is false. The 8 million figure is also in doubt as it may refer to a census of total Roman citizens.

<hl> The Fiscus Judaicus <hl> , a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal.


Question: When did the FIscus Judaicus relax to exclude Christians?

Answer: 96 CE

Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-2nd century. Another factor that would have made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. <hl> The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE , also limited Judaism's appeal. <hl> In addition, historians argue the very figure (4 million) that had been guessed to account for the population of Jews in the ancient Roman Empire is an error that has long been disproven and thus the assumption that conversion impacted Jewish population growth in ancient Rome on a large scale is false. The 8 million figure is also in doubt as it may refer to a census of total Roman citizens.

Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-2nd century. Another factor that would have made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in <hl> 96 CE <hl>, also limited Judaism's appeal. In addition, historians argue the very figure (4 million) that had been guessed to account for the population of Jews in the ancient Roman Empire is an error that has long been disproven and thus the assumption that conversion impacted Jewish population growth in ancient Rome on a large scale is false. The 8 million figure is also in doubt as it may refer to a census of total Roman citizens.

The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in <hl> 96 CE <hl> , also limited Judaism's appeal.


Question: Name one reason historians believe the conversion during the Roman era was limited in number and did not account for much of the Jewish population growth?

Answer: illegality of male conversion to Judaism

<hl> Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-2nd century. <hl> Another factor that would have made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal. In addition, historians argue the very figure (4 million) that had been guessed to account for the population of Jews in the ancient Roman Empire is an error that has long been disproven and thus the assumption that conversion impacted Jewish population growth in ancient Rome on a large scale is false. The 8 million figure is also in doubt as it may refer to a census of total Roman citizens.

Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the <hl> illegality of male conversion to Judaism <hl> in the Roman world from the mid-2nd century. Another factor that would have made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal. In addition, historians argue the very figure (4 million) that had been guessed to account for the population of Jews in the ancient Roman Empire is an error that has long been disproven and thus the assumption that conversion impacted Jewish population growth in ancient Rome on a large scale is false. The 8 million figure is also in doubt as it may refer to a census of total Roman citizens.


Question: What resulted in effective and long-term isolation of Jewish communities?

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another, resulting in effective and often long-term isolation. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.

Answer: An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. <hl> An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another , resulting in effective and often long-term isolation. <hl> During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. <hl> An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another <hl>, resulting in effective and often long-term isolation. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.

<hl> An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another <hl> , resulting in effective and often long-term isolation.


Question: Name one way Jewish cultural expressions differ in each community?

Answer: religious interpretations

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another, resulting in effective and often long-term isolation. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. <hl> Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations , as well as degrees and sources of genetic admixture. <hl>

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another, resulting in effective and often long-term isolation. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, <hl> religious interpretations <hl>, as well as degrees and sources of genetic admixture.

Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, <hl> religious interpretations <hl> , as well as degrees and sources of genetic admixture.


Question: Name another way Jewish cultural expressions differ in each community?

Answer: culinary preferences

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another, resulting in effective and often long-term isolation. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. <hl> Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences , liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture. <hl>

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another, resulting in effective and often long-term isolation. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, <hl> culinary preferences <hl>, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.

Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, <hl> culinary preferences <hl> , liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.


Question: Name one major group that Jews are often identified as belonging to.

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

Answer: Ashkenazim

<hl> Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. <hl> Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

Jews are often identified as belonging to one of two major groups: the <hl> Ashkenazim <hl> and the Sephardim. Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.


Question: Name another major group that Jews are often identified as belonging to?

Answer: Sephardim

<hl> Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim . <hl> Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the <hl> Sephardim <hl>. Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the <hl> Sephardim <hl> .


Question: What does Ashkenaz mean in Hebrew?

Answer: Germany

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. <hl> Ashkenazim, or "Germanics" (Ashkenaz meaning " Germany " in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. <hl> The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. Ashkenazim, or "Germanics" (Ashkenaz meaning "<hl> Germany <hl>" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

Ashkenazim, or "Germanics" (Ashkenaz meaning " <hl> Germany <hl> " in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins.


Question: What is the more common term in Israel for many of those broadly called Sephardim?

Answer: Mizrahim

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. <hl> The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. <hl> "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is <hl> Mizrahim <hl> (lit. "Easterners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.


Question: What does Mizrach mean in Hebrew?

Answer: East

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. <hl> The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. " East erners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct. <hl>

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Hebrew), are so named denoting their German Jewish cultural and geographical origins, while Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew), are so named denoting their Spanish/Portuguese Jewish cultural and geographic origins. The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. "<hl> East <hl>erners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.

The more common term in Israel for many of those broadly called Sephardim, is Mizrahim (lit. " <hl> East <hl> erners", Mizrach being "East" in Hebrew), that is, in reference to the diverse collection of Middle Eastern and North African Jews who are often, as a group, referred to collectively as Sephardim (together with Sephardim proper) for liturgical reasons, although Mizrahi Jewish groups and Sephardi Jews proper are ethnically distinct.


Question: In modern usage, why is Mizrahim sometimes termed Sephardi?

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews and various others. The Teimanim from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions.

Answer: due to similar styles of liturgy

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. <hl> In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy , despite independent development from Sephardim proper. <hl> Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews and various others. The Teimanim from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions.

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi <hl> due to similar styles of liturgy <hl>, despite independent development from Sephardim proper. Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews and various others. The Teimanim from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions.

In modern usage, however, the Mizrahim are sometimes termed Sephardi <hl> due to similar styles of liturgy <hl> , despite independent development from Sephardim proper.


Question: When did the expulsion of Jews from Spain and Portugal occur?

Answer: the 1490s

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews and various others. The Teimanim from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. <hl> In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions. <hl>

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews and various others. The Teimanim from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in <hl> the 1490s <hl> and the pre-existing Jewish communities in those regions.


Question: Where are the Teimanim from?

Answer: Yemen

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews and various others. <hl> The Teimanim from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. <hl> In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions.

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews and various others. The Teimanim from <hl> Yemen <hl> are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions.


Question: What group of Jews represent the bulk of modern Jewry?

Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

Answer: Ashkenazi Jews

<hl> Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). <hl> As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

<hl> Ashkenazi Jews <hl> represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.


Question: Which group represents at least 70% of Jews worldwide?

Answer: Ashkenazi Jews

<hl> Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). <hl> As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

<hl> Ashkenazi Jews <hl> represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.


Question: Why does Ashkenazim represent the overwhelming majority of Jews in the New World continents?

Answer: As a result of their emigration from Europe

Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). <hl> As a result of their emigration from Europe , Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. <hl> In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). <hl> As a result of their emigration from Europe <hl>, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

<hl> As a result of their emigration from Europe <hl> , Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil.


Question: In what country does the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim?

Answer: France

Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. <hl> In France , the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. <hl> Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

Ashkenazi Jews represent the bulk of modern Jewry, with at least 70% of Jews worldwide (and up to 90% prior to World War II and the Holocaust). As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In <hl> France <hl>, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

In <hl> France <hl> , the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim.


Question: What is the liturgical language of Judaism?

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

Answer: Hebrew

<hl> Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. <hl> By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

<hl> Hebrew <hl> is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]


Question: What is also termed lason ha-kodesh, "the holy tongue?"

Answer: Hebrew

<hl> Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. <hl> By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

<hl> Hebrew <hl> is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]


Question: What are the two languages of the Babylonian Talmud?

Answer: Hebrew and Aramaic

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. <hl> Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic , the languages of the Babylonian Talmud. <hl> These languages were also used by the Jews of Israel at that time.[citation needed]

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking <hl> Hebrew and Aramaic <hl>, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

Others, such as in the Jewish communities of Babylonia, were speaking <hl> Hebrew and Aramaic <hl> , the languages of the Babylonian Talmud.


Question: What are the Hebrew scriptures called?

Answer: Tanakh

<hl> Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures ( Tanakh ) were composed, and the daily speech of the Jewish people for centuries. <hl> By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (<hl> Tanakh <hl>) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures ( <hl> Tanakh <hl> ) were composed, and the daily speech of the Jewish people for centuries.


Question: What is a closely related tongue to Hebrew?

Answer: Aramaic

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. <hl> By the 5th century BCE, Aramaic , a closely related tongue, joined Hebrew as the spoken language in Judea. <hl> By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, <hl> Aramaic <hl>, a closely related tongue, joined Hebrew as the spoken language in Judea. By the 3rd century BCE, some Jews of the diaspora were speaking Greek. Others, such as in the Jewish communities of Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. These languages were also used by the Jews of Israel at that time.[citation needed]

By the 5th century BCE, <hl> Aramaic <hl> , a closely related tongue, joined Hebrew as the spoken language in Judea.


Question: What is the Judaeo-German language developed by Ashkenazi Jews who migrated to Central Europe?

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab and Muslim countries, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.

Answer: Yiddish

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. <hl> Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. <hl> Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab and Muslim countries, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. <hl> Yiddish <hl> is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab and Muslim countries, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.


Question: What is the Judaeo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula?

Answer: Ladino

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. <hl> Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. <hl> Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab and Muslim countries, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. <hl> Ladino <hl> is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab and Muslim countries, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.


Question: Name one reason the ancient and distinct Jewish languages have largely fallen out of use?

Answer: Jewish exodus from Arab and Muslim countries

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. <hl> Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab and Muslim countries , and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use. <hl>

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe. Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the <hl> Jewish exodus from Arab and Muslim countries <hl>, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.

Due to many factors, including the impact of the Holocaust on European Jewry, the <hl> Jewish exodus from Arab and Muslim countries <hl> , and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judæo-Georgian, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.