14.11.2020

What do purebred Jews look like? Jews: characteristics. Last name and first name

Chapter from Hippolytus Lutostansky's book "The Jews and the Talmud" (1902)

Scattered all over the earth, under the pressure of the most varied political and social conditions, the Jews, nevertheless, were quite able to preserve their national character, to its smallest details. Such an ability to preserve both external and internal physiognomy, despite all the mass of external influences, lies in that deep penetration of one idea, which marks the entire previous history of Jewish culture, right up to the Talmudic era, when any insignificant manifestation of the spirit and will prudently became warn with a code of Talmudic rulings. Cramped into the frame of the Talmud, the character of the Jewish people froze in one form, not having the strength to follow the road that is indicated by modern progress. This is the reason for its immutability, not amenable to any influences.

The historical character of the Jewish people is replete with contrasts; extreme daydreaming, with extreme practicality, devotion to an abstract idea, together with a passion for gain, the same interest in theology and trade - all these properties, all these traits, apparently incompatible, characterize the Jews both in the flourishing era of the Kingdom of Judah and during their struggle for state independence, and after the complete cessation of their political life. Never, perhaps, was this duality of the Jewish type expressed so vividly as in the 1st century A.D., just before the fall of Jerusalem. At the very time when a struggle for life or death was being prepared in Palestine, when one prophet was replaced by another, uprising followed uprising and the national-religious feeling turned into painful fanaticism, trade was in full swing among the Jews scattered throughout the space of the Roman Empire, feverish activity and interest; capitals were accumulated exclusively for the maintenance and strengthening of the political cause. One of the historians says: “When you look at the circumstances that preceded the fall of Israel, you are still surprised that a people so depraved could continue to exist for so long. Modern societies, in the greatest delusions, with the highest degree of immorality, hardly ever represented such a disgusting a picture of crimes and vices that humiliate humanity. The corruption of the morals of the clergy deprived them of the respect that they usually enjoy in theocratic governments. What hope could the Jewish people have in the high priests, who reached this rank not by merit, but by mere intrigues, and defiled the holy temple with bloody scenes of discord and depravity?

"The whim of some woman, a favorite, or the will of the people was elevated to the highest sacred title of people who are not known in any way and even dissolute").

Two thousand years have passed, and the Jews have remained the same as they were. According to modern publicists: "The Jerusalem Jews are a very strange people in general. They are deeply religious, utterly lazy, live by alms and believe in the future glory of Zion. They are already beginning to join, by emigration, European Jews, and mostly German, quietly settling in the outskirts cities. European rabbis predict the imminent fall of the Ottoman Empire, and send their brothers there, in the hope of conquering the holy city again. This peaceful and gradual conquest of the city should atone for the sins of Nebuchadnezzar and Titus ").

Remaining in the main features of its character the same as it was before, the Jewish people, as soon as they lost the protection of God, lost the strength and meaning of their theocratic structure and felt heavy political oppression over themselves, naturally had to give up a certain share of their good moral properties, in return their gradually acquiring qualities, the least plausible and respectable. Even the outward appearance of the Jews was marked by their sad condition, signs of cowardice and intimidation; both the religion and the character of the Jews have completely changed, and the religious doctrine has taken on the character of formalism and has lost its thought and essence. Because of this, the New Jewish religion, which was created, was the fruit of delusions and the most extreme blindness of reason, coarse and saturated with prejudices.

A new system of ideas, devoid of their essence and normal development, doomed to feed on disfigured fragments of former religious teachings, alienated the Jews from the fraternal community with the rest of the peoples of the whole world. Hence, over the centuries, the hatred of the Jewish people for all mankind grows more and more, and, in the midst of constant hidden struggle, the Jewish people, as it were, concentrates in itself, looks for means to save its decaying nationality and clings to its past, digging out in each cherished the word spoken by his ancestors, some mysterious meaning, begins to live a strictly ascetic life; hence a dreamy character, a crude superstitious fear, and, in general, a disposition towards miraculous phenomena, which is a consequence of the emptiness of thought and is always accompanied by it.

Jewish political representatives characterize their nation as follows: “It is not for nothing that the wise Lord Adina gave his chosen people the cunning of a fox, the look of a falcon, the memory and instinct of a dog, the industriousness of an ant, the sociability of a beaver and the vitality of a snake. We suffered the shameful captivity of Babylon - and became powerful as before; enemies have destroyed our temple - we have built thousands of new, even more magnificent ones We have been oppressed, tortured and persecuted for almost two millennia, and we have outgrown all civilized nations head on.

***

The Jewish historian Graetz, in the 11th volume of Jewish history, in conclusion characterizes his nation as follows: "The Jewish people are endowed with such spiritual privileges, such an abyss of originality and mental energy, such vitality that in all these respects they can serve as a model for other peoples. The Jews represent is the only example of a purely spiritual nation, standing immeasurably above all territorial political nations, free from their prejudices and petty passions.This is a nation - universal - a nation supra-tribal and supranational, in short - a cosmopolitan nation, called to carry out a certain mission in the World. Part of this mission has already been completed her, for she has already given the world two great monotheistic religions; but the Jewish nation still has a lot to serve humanity with its incomparable spiritual reserve and its very vitality, as a spiritual entity.

According to our understanding, this is the scourge of God, sent to punish the nations. The Jews are expelled from among the peoples of the World, like evil angels cast down from a height into the underworld - called devils.

In the Talmud, in the treatise Beitso, by the way, their own nation, i.e., a Jew, is characterized in this way: "I know three shameless creatures: from people - a Jew, from four-legged ones - a dog, from birds - a rooster." This, apparently, was expressed by the Talmudist, indignant at the trial by the action of some delinquent Jew.

The ancient Alexandrian Greeks, rivals of the Jews in trade, in scientific pursuits, and in the administration of the city, described the Jews as follows. They claimed that the reason for the expulsion of the Jews from Egypt was the spread of scabies, leprosy and other infectious diseases among them; that this explains their respect for the pig, as an animal equally subject to leprosy; that in the sanctuary of the Jewish temple there is a donkey's head, which the people worship; that Moses was formerly a priest of Osiris and, having become an apostate from his faith, bequeathed to the Jews not to have love for anyone, to give bad advice to everyone and to destroy temples everywhere; that the celebration of the Sabbath is nothing but the encouragement of popular laziness; that once a year Jews sacrifice a person (of course, a pagan), etc.

Hippolyte Lutostansky

Quoted from: "The Talmud and the Jews", Book 1, edition 3. - St. Petersburg.: "Associations of Artistic Printing", 1902. -p. 267-270

Note

1. In the 1st book *, ch. 16, History of action, Basnage.

2. In the Journal des Debats

***

P.S. In view of the powerful offensive of Talmudic Jewry against Christianity, with which it has been fighting ever since their fathers crucified the God-Man Jesus Christ; how the temple of Solomon was destroyed for the second time in the year 70 from the Nativity of Christ, your attention is presented to the six-volume work of a member of the Imperial Palestinian Society, Hippolytus of Lutostansky, who stood in the way of the spread of Judaism in Russia in the late 19th and early 20th centuries. Beginning in 1917, from the moment the Judaizers came to power in Russia, the work of I. Lutostansky "The Talmud and the Jews" becomes a execution. For the first time in post-Soviet Russia, the paper version of I. Lutostansky's book "The Talmud and the Jews" with some abbreviations was published in 2014 through the efforts of Oleg Platonov and Archimandrite Tikhon Shevkunov. You can download all 6 volumes of the pre-revolutionary edition from the Yandex disk link at https://yadi.sk/d/kFiyke0eiPL5v

In 1876, the Zhids published in Vilna a three-volume book "Worldview of the Talmudists" in Russian. The purpose of the publication is to deceive the Russian people, to present the Jews as benefactors of mankind and the Russian people. In the three-volume book, the Jewish racial theory about the superiority of the Jews over other peoples is deliberately hidden (in the Talmud, other peoples are called "cattle"). The goal of the Jewish people is hidden (the conquest of power in all countries and the conquest of world domination). The anti-Christian, fascist essence of the Talmud is hidden.

Ippolit Lutostansky knew the ancient Hebrew language well, knew the Talmud well and considered it his duty to tell the Russian people about what the Jews were hiding. The first volume of his work "The Talmud and the Jews" was published in Moscow in 1879, the second and third volumes - in St. Petersburg in 1880. Lutostansky also supplemented and deepened his dissertation on Jewish ritual murders. In 1880, his essay "On the Use of Christian Blood by Jews" was published in Moscow.

Lutostansky becomes famous. He sends his books to the heir to the throne (the future Tsar Alexander 3). Maybe he hopes that he will realize the danger from the Jews and, when he becomes king, will issue a decree on the deportation of the Jews from Russia. Maybe Lutostansky hopes that the future tsar will protect him from the Jews and help him financially. But in response to "His Excellency" Lutostansky, only a written gratitude was sent through the secretary "for the aforementioned offering."

And the position of Lutostansky in Russia is terrible. Persecution in the press, constant threats, intrigues and assassination attempts. Neither the tsar, nor the government, nor the Church protect. In fact, Ippolit Lutostansky is a lone warrior. It became especially dangerous during the events of 1905-1907, which Lutostansky called the first Jewish revolution. He continues to work on the essay "The Talmud and the Jews", one of the chapters of the book is called "the Jewish revolution".

The Jewish terror is unfolding in Russia. Jewish militants kill Russian soldiers and officers, single policemen, officials, members of Russian nationalist organizations.

There are also "strange" facts in Lutostansky's biography. He twice publicly "repented" to the Jews for his attacks on them. This, of course, does not do him credit, but you can understand him. It was, of course, false, feigned "repentance." He wanted to save his life in order to be able to complete his capital work "The Talmud and the Jews", hoping to wake up the Russian people, hoping to open the eyes of the Russian people to the Jewish expansion ...

“After the second edition of the book “On the Use of Christian Blood by Jews for Religious Purposes,” Lutostansky wrote in 1902, “I saw myself on the path of inevitable death—the whole Jewish people were indignant with the intention of killing me. Five times there were attempts on my life, I I was forced to wander from city to city, like an “Eternal Jew.” Everywhere they started slanderous criminal cases against me, exposing false witnesses from Jews ... I was forced to leave the crown service of a teacher in the Pultus progymnasium and run away.

In Warsaw the Jews attacked me with knives to kill me; I lay in blood, was mutilated; to my happiness, I was saved on the street by Christians. The Jewish culprit fled, his two Jewish accomplices were sentenced (only) to three months in prison "(Talmud and Jews. Vol. 1. S. 318) ...

The Jews are an ancient people of Semitic origin, who for two thousand years (until 1948) did not have their own state and existed solely as a network of Jewish diasporas around the world. The number of Jews reached its peak (16.7 million people) before the Second World War, but during the Holocaust about 6 million Jews were killed in Europe. Now the number of Jews is 14 million, of which 6 million live in Israel, 5.4 million - in the United States. Large Jewish diasporas also exist in France (478,000), Canada (380,000), Great Britain (290,000), Russia (158,000) and other countries.
The national religion of the Jews and the most important attribute of their self-consciousness is Judaism, therefore in many languages of the world there is no distinction between the concepts of "Jew" and "Jew", but in Russian the Jew denotes nationality, and the Jew - religion.
Unlike most peoples in the world, Jewish nationality is determined not by father, but by mother. Kabbalah explains this by saying that the soul of a Jewish woman at the moment of conception "attracts" the Jewish soul. The "Law of Return" of the State of Israel currently states: "A Jew is one who is born of a Jewish mother and has not converted to another religion, as well as a person who converted to Judaism."
This rating, which presents the most beautiful, in my opinion, famous Jewish women, is based on the understanding of Jewry, which is cited above. Those. the ranking does not include non-Jewish paternal Jews (for example, Irina Slutskaya), but includes maternal Jews, as well as Jewish converts (three of them do not have Jewish blood). This rating contains only Jewish women of the Diaspora and does not include Israeli (by citizenship and birth) Jewish women, to whom a separate rating is dedicated.

45th place. Rakhil Mikhailovna Messerer- Soviet silent film actress (creative pseudonym - Ra Messerer). Born March 4, 1902 in Vilnius in a Jewish family. She married the economic figure Mikhail Emmanuilovich Plisetsky (also a Jew), three children were born in marriage with him, the ballerina Maya Plisetskaya is especially famous. Rakhil Mikhailovna died in 1993 in Moscow.

44th place: Maya Mikhailovna Plisetskaya- Soviet and Russian ballerina, choreographer, choreographer, teacher, writer and actress, People's Artist of the USSR. She was born on November 20, 1925 in Moscow into a Jewish family. Passed away May 2, 2015.

43rd place: Tamara (Tamriko) Mikhailovna Gverdtsiteli(born January 18, 1962, Tbilisi) - Soviet, Georgian and Russian singer, actress, composer, People's Artist of the Georgian SSR, People's Artist of Russia. Father - from the ancient Georgian noble family Gverdtsiteli. Mother - Jewish, granddaughter of the Odessa rabbi.

From an interview with Tamara Gverdtsiteli:

"My father is Georgian, I was born and lived most of my life in Georgia, naturally, its culture had a tremendous impact on my life and work. But I was born and raised by a Jewish mother, and over the years I feel more and more of my Jewish genes.".
"In 1988, I was in Israel for the first time and realized that I simply had to sing in Hebrew. Even for myself, even if only 20 people hear me. This is the cry of my soul, this is the call of the blood. (...) When I sang in Hebrew, I seemed to hear a voice from time immemorial. Indeed, the assertion is true that a person who studies Hebrew does not teach, but remembers it. This is especially felt in the song. Through the songs these words came to me, and I felt and felt them. Hebrew is a very strong language. It has such energy, such vowel sounds, that it feels like you are filling an empty world with sounds and music… I try to go to Jerusalem every year. Whenever I get there, I make sure to go to my tree. It contains a piece of my soul. For me, it marks the celebration of the triumph of life. No wonder the tradition of planting trees has its roots in biblical times - planting a tree, you feel like a full-fledged person. I arrive and feel a sense of completeness, that I did everything as it should be. It is difficult for me to express my feelings for Jerusalem in words. I have a song based on the verses of Andrey Dementiev, an absolutely Orthodox person, but who loves Israel and sings of Jerusalem. The Jewish capital is a piece of the Cosmos that has been given to us. You go to Israel, you end up in Jerusalem and you feel like a cosmic being… A Jewish woman is my mother. For me, she is the most beautiful thing on earth. A Jewish woman is a phenomenal mother, an amazing hostess, friend and protector of her children. It's very hard for me to describe a Jewish woman in words - that's what music is for.".

42nd place: Oksana Olegovna Fandera(born November 7, 1967, Odessa) - Russian actress. Her father, Oleg Fandera, is an actor, half Ukrainian, half Gypsy, and her mother is Jewish. From an interview with the actress:

– Oksana, three bloods are mixed in you: Ukrainian, gypsy and Jewish. In what way do they appear?

- Probably because I cook like a Ukrainian, I love freedom like a gypsy, and I feel world sorrow like a Jew.

– Who do you feel more like?

– Now I can equally feel like one, the other and the third.

41st place: Goldie Hawn / Goldie Hawn- American actress, producer, director. Born November 21, 1945 in Washington DC. Her mother is Jewish, who raised her daughter in the traditions of Judaism.

40th place: Tatyana Evgenievna Samoilova(May 4, 1934, St. Petersburg - May 4, 2014) - Soviet and Russian actress, best known for her role as Veronica in the film The Cranes Are Flying (1957). From an interview with Tatyana Samoilova: "We are half-breeds with my brother. Our mother is a purebred Jew, and our father is a purebred Russian." The actress also said that it was from her Jewish mother that she inherited slightly slanted eyes.

39th place: Emmanuelle Chriqui / Emmanuelle Chriqui- Canadian actress Acting in films and television series. Montreal was born December 10, 1977 in Montreal (Canada) in a family of Moroccan Jews, was raised in the traditions of Orthodox Judaism of the Sephardic tradition. She was recognized as the most desirable woman of 2010 according to the portal AskMen.com.

38th place: Barbara Walters / Barbara Walters- one of the most famous American TV presenters, who worked on television from 1961 to 2014. She was born on September 25, 1929 in Boston to a Jewish family whose ancestors lived in the Russian Empire.

37th place: Milena Kunis, better known as Mila Kunis / Mila Kunis- American actress. She was born on August 14, 1983 in Chernivtsi (Ukraine) into a Jewish family. In 1991, the family emigrated to the United States and settled in Los Angeles. One of the most significant roles of the actress in the cinema is the role of the ballerina Lily in the film "The Black Swan" (2010), where she played in a pair with another famous Jewish woman - Natalie Portman. The film was directed by Darren Aronofsky, who is also an ethnic Jew.

36th place: Alexandra Cohen(b. October 26, 1984, Westwood, USA), better known as Sasha Cohen / Sasha Cohen- American figure skater, 2006 Olympic silver medalist and two-time World Championship silver medalist (2004, 2005). She ended her amateur career in 2006. Sasha Cohen's father is an American Jew and his mother is a Ukrainian Jew.

35th place: Ksenia Alexandrovna Rappoport(born March 25, 1974, St. Petersburg) - Russian theater and film actress, Honored Artist of Russia. From an interview with Ksenia Rappoport: “I feel like a Jew and have never hidden it. Moreover, when at the beginning of my career there was a question about taking a pseudonym, I deliberately did not do this, because I wanted to bear the name of my father.”

34th place: Candice Isralow, better known as Candice Night / Candice Night- American singer, vocalist and lyricist of the folk rock band Blackmore's Night, wife of the famous English rock musician Ritchie Blackmore. She was born on May 8, 1971 in New York in a family of descendants of Jewish immigrants from the Russian Empire. She is a follower of Judaism.

33rd place. (born May 26, 1966, London, UK) - British actress. Her father is a famous English banker, her mother is Jewish. Helena's maternal grandfather is the Spanish diplomat Eduardo Propper de Callejon, who helped thousands of Jews flee occupied France during World War II.

32nd place. Rachelle Lefevre / Rachelle Lefèvre(born February 1, 1979, Montreal, Canada) is a Canadian actress. His father is of French and Irish descent, his mother is Jewish. Rachel's stepfather is a rabbi. Rachelle Lefebvre herself considers herself Jewish.

31st place. Regina Ilyinichna Spektor- American singer and songwriter. He performs his songs, accompanying himself on the piano or guitar. She was born on February 18, 1980 in Moscow into a Jewish family. In 1989, she moved to New York with her family. She graduated from the Jewish high school "Salanter Akiva Riverdale Academy", then studied at the Jewish religious Frisch School. Regina Spektor is married to American singer Jack Dishel (real name - Eugene, born in the USSR into a Jewish family).

30th place: Lizzy (Elizabeth) Caplan / Lizzy Caplan- American actress, starred in films and TV shows. Among her recent works is the role of the famous American sexologist Virginia Johnson in the series "Masters of Sex" (2013-2014). Born June 30, 1982 in Los Angeles in a Jewish family professing Reform Judaism.

29th place: Bella Chagall(real name - Basya-Reiza Shmuilova Rosenfeld) - the first wife of the artist Marc Chagall. Bella was born on December 15 (according to the new style), 1889 (often the year of her birth is erroneously indicated as 1895) in Vitebsk (Belarus) into a Jewish family (Marc Chagall is also from a Jewish family). She died in New York on September 2, 1944.

28th place: Amanda Peet / Amanda Peet(born January 11, 1972, New York, USA) is an American actress. Her mother Penny Levy is Jewish. Amanda Peet is married to American Jewish screenwriter and producer David Benioff, who is the creator of the famous TV series Game of Thrones.

27th place: (after marriage, she took the surname Weinstein) - Russian athlete, five-time European champion and seven-time world champion in rhythmic gymnastics. She was born on October 7, 1979 in Tashkent (Uzbekistan). Yana's father is Tatar, mother is Jewish. Yana is married to the famous producer Timur Weinstein, a Jew by nationality. The couple have two daughters, Mariam and Aylu.

26th place: - American actress. She was born on September 27, 1972 in Los Angeles. Her father is a Jew, a descendant of the well-known rabbinic family Paltrovich. Mother is German. Gwyneth Paltrow considers herself Jewish and raises children (son Moses and daughter Apple, i.e. "apple") in the traditions of Judaism, despite the fact that her ex-husband and father of her children, Coldplay musician Chris Martin, is a Christian.

25th place: Alison Brie Schermerhorn / Alison Brie Schermerhorn, better known as Alison Brie- American actress. Born December 29, 1982 in Hollywood. Alison's father has Dutch roots, as well as Scottish and German. Mother is Jewish. Alison Brie began her acting career at the Southern California Jewish Community Center. In 2014, she took second place (after) in the ranking of the most desirable women according to the Askmen portal.

24th place: Jennifer Connelly / Jennifer Connelly(born December 12, 1970, New York, USA) is an American actress. Her father is a Catholic with Irish and Norwegian roots, her mother is Jewish (her ancestors are emigrants from Poland and Russia), who was trained in a yeshiva, a Jewish educational institution designed to study the Oral Law, mainly the Talmud. Jennifer Connelly's newest film credit is the role of Noah's wife in the film Noah, released in March 2014.

23rd place: Alicia Silverstone / Alicia Silverstone(born October 4, 1976, San Francisco, USA) is an American actress. Her father is an English Jew, her mother is a Scot who converted to Judaism before the wedding.

22nd place: - American actress. Born April 1, 1939 in New York. Her father had Scottish and Hungarian roots, and her mother was Jewish (she hid her nationality from her husband). One of the most famous roles of Ali McGraw is the Jewish girl Brenda Patimkin in the film Goodbye Columbus (1969), dedicated to the life of American Jews.

21st place: Melanie Laurent / Melanie Laurent- French actress, director, singer. She was born on February 21, 1983 in Paris to a Jewish family.

20th place: (born April 14, 1977) - American actress. Sarah's parents are Jewish, but they did not adhere to the traditions of Judaism and even dressed up the tree for Christmas. Sarah herself is not a follower of any religion.

19th place: (real name - Françoise Judith Sauria Dreyfus) is a French actress. She was born in Paris on April 27, 1932. Her parents professed Judaism, but her mother was raised in Catholicism and converted to Judaism as an adult. The most famous role of Anouk Aimé is Anna Gauthier in the film "Man and Woman" (1966) directed by Claude Lelouch, a Jew by nationality.

18th place. Peggy Lipton / Peggy Lipton- American actress. She was born on August 30, 1946 in New York to a Jewish family.

17th place. Nora Arnezeder / Nora Arnezeder- French actress and singer, known for the film "Paris! Paris!" (2008). Played the title role in the film "Angelica, Marchioness of Angels" (2013). She was born on May 8, 1989 in Paris. Her father is an Austrian Catholic, her mother is Jewish. Her ancestors are Egyptian Jews who moved from Alexandria to Europe before the First World War.

16th place: (September 16, 1924, New York - August 12, 2014) - American actress recognized as one of the American Film Institute. Lauren Bacall's parents are Jewish, she is a cousin of Israeli President Shimon Peres.

15th place. (born October 30, 1981, New York, USA) is an American businesswoman, fashion model, and writer. Her father is an American billionaire and US presidential candidate Donald Trump (he has German roots), her mother is an American model of Czech origin Ivana Zelnichkov. In October 2009, Ivanka married American Jewish businessman Jared Kushner. The wedding took place according to Jewish canons. By the time of the wedding, Ivanka had already been a Jew for 4 months, having completed a course of study of Judaism under the guidance of a rabbi, and after him - conversion (the procedure for converting a non-Jew to Judaism) and taking the name Jael. The couple now has three children. In an interview with Vogue magazine in 2015, Ivanka Trump admitted that it is not customary in their family to do any work on Saturday, they even turn off their phones on this day in order to fully observe Shabbat.

14th place: (born November 22, 1984, New York) - American actress and singer. Her father is of Danish origin, and her mother is an Ashkenazi Jew (a sub-ethnic group of Jews that formed in Central Europe), her ancestors moved to the United States from Minsk. Scarlett considers herself Jewish, celebrates the Jewish holiday of Hanukkah, although she admits that her family always celebrated Christmas, because. loved the traditions of this holiday.

13th place: Susanna Hoffs / Susanna Hoffs- Singer and guitarist from the American band The Bangles (Bangles). She was born on January 17, 1959 in Los Angeles to a Jewish family.

12th place: - American actress, formerly a professional gymnast. Born February 9, 1980 in St. Petersburg in a Jewish family. In 1991, she and her family moved to New York.

11th place: Lisa Bonet / Lisa Bonet- American actress. She was born on November 16, 1967 in San Francisco. Her father is African American and her mother is Jewish. Lisa Bonet's first husband was an American singer Lenny Kravitz, whose pedigree is exactly the opposite: his father is Jewish, his mother is African American. Lisa Bonet recalls meeting Kravitz: " It was interesting when we first discovered that our roots are so similar. When I first told him that my mother was Jewish, he replied: "So is my father." I felt that here is someone who really understands what it's like".

10th place. Svetlana Andreevna Fomicheva(born March 24, 1947, Chisinau, Moldova), better known under the pseudonym Svetlana Toma- Soviet and Russian actress. Svetlana Toma (a pseudonym taken from the name of her great-grandmother) was remembered by the audience primarily for the roles of the gypsies Masha (The Living Corpse, 1968), Rada (The Tabor Goes to Heaven, 1976) and Tina (My Affectionate and Gentle Beast, 1978), but no gypsy She has no roots, her father is Russian, and her mother is Jewish. Her mother Ida Saulovna in the 1930s was a liaison of the communist underground in Bessarabia, together with her sisters Berta, Sarah, Rebekah, Adele, Anna, kept a warehouse of banned literature in the basement of her house, and also hid the underground.

Svetlana Toma in the film "The camp goes to the sky" (1976)

9th place. Tanya Roberts / Tanya Roberts- American actress, known for the series Charlie's Angels (1980-81), the adventure drama Sheena Queen of the Jungle (1984), where she starred naked, and the Bond film A View to a Kill (1985). Real name - Victoria Bloom (Roberts - surname by her husband). Born October 15, 1955 in New York. Her father is of Irish descent and her mother is Jewish.

8th place: Hedy Lamarr / Hedy Lamarr(real name - Hedwig Eva Maria Kiesler) - Austrian and American actress. She was born on November 9, 1914 in Vienna to a Jewish family. The actress (then still under the real name Kiesler) became famous in 1933, starring in the Czechoslovak-Austrian film "Ecstasy", which became the first non-pornographic film to contain an extended nude scene as well as sexual intercourse and female orgasm(on the site you can). The actress died on January 19, 2000 in the United States.

6th place: (June 1, 1926, Los Angeles - August 5, 1962) - American actress and singer. Birth name is Norma Jean Mortenson. The father is unknown, the mother had Irish and Scottish roots. Marilyn Monroe converted to Judaism on July 1, 1956. The reason for the adoption of the Jewish religion was her third marriage with the writer Arthur Miller, a Jew by nationality. After the divorce and until her death, Monroe did not renounce Judaism, although, according to contemporaries, she did not attend the synagogue, because she believed that then her religious life would turn into a public spectacle. Arthur Miller's brother felt that Monroe's conversion to Judaism was superficial. As for Monroe's attitude to Christianity, it was rather negative, because. at one time its guardians were Protestant fundamentalists.

see also

5th place: - British-American actress. Born February 27, 1932 in London. Her parents were Americans who worked in England. My father had Jewish roots, my mother had Swiss roots. Elizabeth Taylor was brought up in the spirit of Christianity, but in 1959, at the age of 27, she converted to Judaism, receiving the Hebrew name Elisheva-Rachel. The actress stated that she accepted the Jewish religion, because. Christianity was unable to resolve her questions about life and death. A significant role was played by the fact that her third husband (he died in 1958) was a Jew.

4th place: better known by her stage name Jasmine- Russian singer. She was born on October 12, 1977 in Derbent in a family of Mountain Jews (a sub-ethnic group of Jews from the North and East Caucasus).

The most beautiful, in my opinion, Jewish woman is a British actress. She was born in London on March 7, 1970. Rachel's father, inventor George Weiss (Jewish) was from Hungary, and Rachel's mother, psychotherapist Edith Ruth, was born in Vienna. Edith Ruth was not a full-blooded Jewess; She also had Italian and Austrian roots and was brought up in Catholicism, but then converted to Judaism.

The anthropological type of Jews, in particular, Ashkenazim, can be characterized by the following features: the growth is relatively small, about 162-165 cm on average. recruits in general are noticeably inferior in growth to Russians, in general, to Slavs, Germans, and British. The circumference of the chest is often less than half the height, as a result of which, as well as in general underdevelopment, illnesses and bodily defects, a significant percentage of Jews are culled.

Some measurements show that the Jews are distinguished by a rather long torso and shorter limbs. The color of the hair and eyes is predominantly dark, but there are also red-haired and blond Jews with gray and even blue eyes. In 11.2% of Jewish children, they show the pure blond type with blond hair and blue eyes.

Mass observations of Jacobs and Speelman on adult London Jews (Ashkenazim) proved that 25% of them are blond and 11% have blue eyes (30% are gray). Some thought to explain the admixture of this blond type by mixing with other fair-haired peoples; but this is doubtful, since the same blond individuals are found among the Spanish and African Jews, and apparently also existed among the ancient Jews.

According to the measurements of Kopernitsky, Dybovsky, Blechmann, Weisbach, Talko-Grintsevich, Ikov - over Galician, Riga, Austrian, Ukrainian and Great Russian Jews - the head shape of the Jews is mostly brachycephalic (index 82-83); dolichocephaly occurs only in 5-8%, somewhat more often in Galician and Lithuanian Jews (16-19%).

Vegetation on the face and body is generally abundant; often curly-haired Jews come across. The forehead is rather wide, the face is narrow, the interorbital space is small, the eyes are extremely lively, the nose is generally quite large, often (up to 30%) curved, but mostly straight (very rarely upturned), with movable nostrils, lips are often thick. In general, the facial features are so characteristic that the experienced eye almost always recognizes a Jew.

In general, they are distinguished by considerable fertility, and since their mortality is less, they multiply faster than those nationalities among whom they live, even such as the Germans and Slavs. Their number of stillborns is especially low, which is partly explained by the small number of illegitimate births. In general, the Jews have a considerable adaptability and ability to acclimatize in different countries; they breed even in and where the acclimatization of Europeans is still doubtful. It depends, perhaps, on their way of life, moderation in food and especially in drink, for the most part closed family life, etc.

Bertin, who studied the various tribal types depicted on Assyrian monuments, distinguishes between them two Jewish ones, of which one is a type of Jewish captives brought out of Lachish by Sennacherib, with an elongated head, a shorter face, a crooked but flat nose and strongly curly hair on head and beard, and the other is a type of Armenian ambassadors from the time of Assurbanipal, from the region of Nairi (mountains), with a short head, a long face, dry features, a long, curved, sharp nose and a narrow chin, in general, very reminiscent of a Jewish one.

Bertin believes that the Jews, leaving Babylonia, their original homeland, first headed north and lived for a long time in the Armenian Highlands or near it, and acquired some features of the Armenian type. Subsequently, they assimilated into themselves a certain Negroid admixture and brought with them their African proselytes, whose influence was reflected in the type of Jew Lachish. The presence of two types of Jews is accepted by many researchers, while others identify them with Spanish Jews and German Jews.

The real question about life after death is not whether it exists,

but that even if it exists, what problem does it solve?

Ludwig Wittgenstein

Not the strongest and most developed species survive,

and those who most easily adapt to change.

Charles Darwin

In this essay, an attempt is made to establish the causes of the special features of the national character of the Jewish ethnos and to trace the fate of the Jews in connection with their national character. Of all the diversity of the peoples of the world, Jews stand out for their national characteristics and their unique destiny. From antiquity to the present day, Jews have attracted particular interest, negative feelings and often unfriendly admiration from other peoples.

The hostility of some peoples towards others is a universal property of mankind. Turks don't like Armenians, French don't like Germans, English don't like French, Dutch Belgians don't like French Belgians, Hutus don't like Tutsis, Chinese don't like Japanese etc.

The situation is different with the Jews: hostility towards them exists among all peoples, even those who are not directly acquainted with them. Thus, anti-Semitism exists in Japan, Indonesia, Pakistan, in countries where Jewish communities almost never existed.

Since the time of the Jewish diaspora that arose after the destruction of the Second Temple, in the medieval Arab caliphates, and especially since the 19th century in the countries of Europe, along with persecution, unjust monstrous accusations and expulsions from countries, the Jews were recognized as intellectual superiority, increased ability to do business , financial transactions, medicine and science.

Why did the Jews, expelled from Judea, deprived of their land and doomed to extinction, manage to avert their departure from the world stage and return to their country after two millennia? To the fundamental question Why they succeeded, why they did not get lost and did not dissolve among the many peoples that gave them an unreliable haven, always temporary and always fraught with danger, why the Jews retained their culture and returned to their point of departure, there is no exhaustive answer and this essay is not offered.

Understanding the peculiarities of the character of the Jews, as well as understanding the essence and position of man in the universe, belongs to the category of knowledge that lies in the metaphysical realm, far beyond the rationalistic comprehension of the human intellect. History reveals only some of the significant factors that influenced the instincts of the Jewish ethnos discussed in this essay.

The national character of representatives of any ethnic group is reflected in its national ideology, value system, moral criteria, which, over a long period of development of a reasonable person, were reflected in the narratives of his religion and philosophy.

After the defeat of the Nazi Reich and the collapse of the Soviet Union at the end of the 20th century, there are no countries in the world in which religion and the church - the guardian of religious narratives and dogmas - still do not occupy an honorable place in the structure of the state and in the minds of their citizens.

Despite the loss by religion and the church of dominance in the ideology of the Christian peoples of European culture that began in the 18th century and the spread of scientific views on the universe and the facts of life, statistical studies show that at the beginning of the 21st century more than half of the population with European culture remains religious. Religion still dominates the consciousness of Islamic and Buddhist nations, where the percentage of believers approaches 100.

The phenomenon of religion as a source and as a result of national ideology, its ubiquity and extraordinary historical stability is a manifestation of the peculiarity of human thinking, its configuration for understanding phenomena within the framework of the law of causality, which requires the root cause of everything that consciousness encounters and inevitably leads to the divine root cause. The ubiquity of religion is due to the existence of the collective subconscious and the common spiritual needs of people, the peculiarities of the creative imagination of the human intellect. Ethical norms, ideals of beauty, clothing fashion, political concepts and economic systems are changing in human communities, while established religious doctrines and narratives containing elements of fantasy remain unchanged. Their content is fixed in canonized written, and sometimes oral, religious texts and legends that are not subject to change.

(With the development in the XIX century of the literary genre of science fiction, its authors fulfill the role that belonged to the creators of religious narratives and myths. However, these literary narratives do not become religions.)

Religionsand, as a universal set of ideas about the universe and the position of man in it, contain similar foundations for many ethnic groups, but differ in some essential features of national thinking, in the imagination of things and facts that do not exist in nature.

TO consolidated by churches the dogmas of religion preserve the ideology of successive generations, participate in the formation of the national character of peoples have played a positive role in the past.

The modern non-religious life of Jews and Europeans is a relatively new historical phenomenon that has affected the last 3-5 generations. The change in the cornerstone concepts of the universe, introduced by religion into the minds of people, in new generations that have departed from religion, is slow and not always noticeable.

In this essay, an attempt is made to consider two significant factors that distinguish the consciousness of the Jews from the consciousness of other peoples of the earth, which contributed to the survival of the ethnos and the preservation of its culture and traditions. Both factors lie in the sphere of consciousness and their roots go back to the concept of the Jewish religion, both factors are associated with the interaction of national consciousness and the historical destiny of the people.

Concerning the first factor, we will talk about a special, different from the religions and national intuitions of other peoples, the view of the Jews on the existence of man on earth. Judaism is fundamentally at odds with all known polytheistic and monotheistic, new and ancient religions.

With a complete and deep faith in God in the Jewish religion, there is no unconditional and accepted by all its religious directions faith in the afterlife. Doubts and contradictions about life after physical death run through the history of the Jews. Accepting without hesitation the invisible existence of the one God, the Jews found it difficult to accept without evidence the existence of life after physical death and the gradual almost complete disappearance of the body after its burial.

The Torah lacks any indication of the existence of a national intuition that promises eternal life after earthly death. At the same time, in some branches of Judaism there is an agnostic view or a complete denial of the afterlife. Such a view of human life led the Jews to realistic thinking, to the concentration of spiritual aspirations not on the expectation of a heavenly life after death, but to the perfection of earthly life, to the correction of the defects of human existence on Earth, as the only form of human existence.

Virtually all known religious narratives, both ancient and modern, contain three interrelated elements. They always contain a narrative of the emergence and structure of the universe, a narrative about God the Creator, the ruler and ruler of the universe and a judge of human behavior, and a narrative about eternal life after the death of the body.

The instinct of a rational person, already in childhood learning about the finiteness of his earthly existence, hardly comes to terms with the inevitability of absolute disappearance with death. Departure from life is perceived by people tragically. The complete cessation of existence is contrary to the human subconscious, the will to live, which a person is endowed with at birth. Psychologically, the recognition of the temporality of human existence requires consoling permission.

The protest of consciousness against the final cessation of existence feeds the religious narrative of the afterlife, this hope to avoid extinction, to find eternal life.

Despite the absence of verifiable facts confirming the continued existence of people after death, the concept of an afterlife, closely related to faith in God, is one of the cornerstone dogmas of religious people of all faiths in the world.

Belief in the afterlife reduces the tension of the existential struggle for the quality of earthly life, reduces the sense of its value, deprives a person of an adequate understanding of his earthly existence, as the only form of his existence in the universe.

According to the canons of all known religions, the afterlife can be bliss and suffering. The right to bliss after death must be earned by charitable behavior in earthly life. Such behavior, which largely coincides with the observance of the general rules of human morality and, despite the fantastic nature of the very belief in an afterlife, is a positive element in the life of human collectives.

However, the concept of an afterlife is the product of the mind's inability to separate fact from fiction. Belief in the afterlife diverts attention from the real life ‘here and now’, creates the illusion of a non-existent safety net that protects people. Instead of trying to improve life on earth, people are concerned with earning their place in heaven.

Belief in an afterlife is one of the most enduring human instincts. People more easily part with the concept of God than with the concept of eternal life after physical death. There are atheists who do not have a firm view of the end of man's earthly existence. Jewish literature, poetry, visual arts, philosophy does not concern human immortality.

In modern life, an increasing part of educated people lose interest in religion and do without connection with the church. The globalization of industrialized countries is fundamentally changing the very concept of national life. Societies appear in which the most diverse ethnic groups are unified, nations arise - ethnic alloys. At the same time, in other parts of the world, there is a disintegration of multinational formations and the separation of ethnic groups into separate nations. In both cases, national thinking, formed in the distant historical past, continues to influence people's behavior.

In order to emphasize the difference and special realism of Judaism, below are examples of afterlife narratives in new and contemporary religions of Judaism.

In past eras of universal religiosity, the concept of the afterlife was the dominant idea of faith and the entire daily life of peoples. So the life of the population of the ancient Egyptian kingdom was devoted to preparing for the transition to the kingdom of the dead. The polytheistic religion of the Egyptians, which includes more than 700 gods and goddesses, during the three thousand years of the existence of the Egyptian kingdom, from the beginning of the Bronze Age (~ 3100 BC) until the conquest of Egypt by Alexander the Great in 323 BC, was devoted to preparing for entry into the world of the dead.

From the first years of independent life, the Egyptian was preparing for eternal bliss after death, collecting ritual objects necessary for his burial, mummification and eternal existence in the kingdom of the dead. Pharaohs from the first day of accession to the throne began the construction of their pyramid-tomb, often using the pyramids of their predecessors as building material. The three conditions for gaining bliss in the eternal life of an Egyptian included “lightness of heart” achieved by a righteous life and serving the gods, the obligatory presence of the name of the deceased, carved on a special stele, and the presence of his body in a preserved mummified state, allowing the soul to return to it at night. The all-consuming attention to existence after death led the Egyptians to see earthly life as a short period of preparation for eternal and happy life after the physical death of the body. The idea of an immortal soul and the judgment of the gods, which determine its future fate, is present in the religion of ancient Egypt. The souls of people with a "light heart" go to heaven, the souls of sinners are swallowed by the sacred crocodile.

The stay of the Jews in the Egyptian kingdom, which lasted more than 200 years, did not bring into their consciousness either faith in the afterlife, or the concern for burial associated with it. From the time of Patriarch Abraham, the Jews rejected polytheism and idols and believed in one God and one earthly life.

The Jewish burial ritual was and remains extremely simple. The next day after death, the body is washed, wrapped in a shroud of plain cloth, and buried in the ground. The coffin is not required. The body of the dead is considered unclean and is not touched. Death is seen as grief. Seven days after the funeral, the family is in deep mourning. The next funeral ceremony takes place 30 days after the funeral. Neither during the mourning, nor after it, the family and friends of the deceased do not have any expectations of a future meeting with him.

Zoroastrianism - originated in VI century BC and professed in our days in India and other countries - the oldest monotheistic religion of the Persians, with which the Jews came into contact in the Persian Empire after their liberation from Babylonian captivity. The religion of the prophet Zarathustra contains the concept of a good god - the creator Ahura Mazda and the destructive spirit Angra Mainiu. The immortal soul, after the death of the body, enters the judgment of God. If a person led a righteous life, helped his neighbors, was honest and fair, he gets in the afterlife everything he wanted, but was deprived on earth. His soul exists until the end of time.

For believing Zoroastrians, the death of loved ones does not cause a feeling of grief and loss, but gives people a reason to rejoice and celebrate. The date of death and new birth, the transition to the next eternal life, is written on the grave of the deceased. Judaism did not borrow any ideas from Zoroastrianism.

Despite the presence of Jews in Persia with VI century BC almost to the present day (the modern Jewish community of Iran has 35,000 people) and the practice of Zoroastrianism by the Persians until the 7th century, nothing relating to the afterlife was included in the canon of Judaism.

Christianity, which arose from the Judaic sect and absorbed most of the narratives of Judaism, attaches fundamental importance to the afterlife, makes it a daily concern believers, feeds the imagination of the masters of art.

In the 13th century, the great Dante Alighieri, in his poem The Divine Comedy, described in detail the existence he imagined, those who acquired lifetime bodies, the souls of the dead, in all circles of hell, in purgatory and in paradise. In the 19th century, Gustave Dore illustrated the Divine Comedy with expressive engravings depicting the hellish torment of sinners and the bliss of the righteous. Doré engravings became an integral part of all subsequent deluxe editions of Dante's epic poem. The modern Christian world, especially its Catholic part, largely sees the afterlife through the eyes of these masters of art.

Islam was another derivative of Judaism. In Islam, the afterlife is a particularly important narrative of the religion. Islamists proclaim love not for life, but for death. The faithful see death as the threshold of heavenly bliss. Nowadays, young jihadists, who go on a deadly and for them terrorist act with bombs on their belts, are supplied by imams with symbolic plastic keys to the gates of paradise.

Hinduism, Buddhism, Jainism and Sikhism see earthly life as a test, call for the achievement of the state of nirvana as the ultimate goal. life path, when all connection with earthly life ends. The state of nirvana, complete and absolute tranquility, to to which a person comes after passing through a series of metampsychotic transformations in earthly life. Nirvana promises complete, unperturbed calm, freedom from passions and earthly suffering. Earthly life is considered as a process during which a person should strive for minimal involvement in human affairs, for indifference in the field of feelings, for the rejection of strong desires, from love and struggle. Different schools of Buddhism see the attainment of nirvana differently. Some believe that nirvana is achieved during life, others believe that it comes after death.

Indian religions do not pay attention to the improvement of earthly life, they call for considering it as an inevitable test.

The afterlife exists in the narratives of new and old religions. The imagination of the creators of religious narratives created two fundamental models for the transition of dead people to the afterlife. In the model centered on the existence of an immortal, incorporeal soul, eternal life is given only to it, while the human body is destined for extinction. In the narratives of many religions that have adopted this model, not only the body disappears, but also the human person. Incorporeal souls lose their connection with living and dead people.

Another model, called reincarnation (reincarnation, the acquisition by the soul of a new body to replace the one who lost life), is based on the resurrection of the dead and the acquisition of their own or another body for a new life. There are religious narratives that combine both models.

To ensure a place in the afterlife, religious dogmas require not only moral behavior, but also service to God through sacrifices, in some religions and human, the performance of rituals that are not at all connected with the real existence of people.

Earthly life in the narratives of most religions is devalued. They do not call for improvement. Many religions encourage withdrawal from active life, solitude, monasticism and hermitage, glorify poverty and limitation of needs. Christian denominations, various denominations of Islam, Shintoism, Mormon and Sikh religions, Bahaism, African tribal religions see the main goal of earthly life in ensuring the right to bliss in the afterlife.

The ideas of the afterlife also penetrate philosophy. So the Russian cosmist philosopher Nikolai Fedorov (1829-1903) called for careful registration of all burials in order to give scientists of the future the opportunity to resurrect the dead using the remains of their bodies. There is an assumption that in the first post-revolutionary years, the Bolsheviks, who expected limitless achievements from science in the future, decided to embalm Lenin's body in the hope of his resurrection.

On the question of the afterlife, Jewish thinking is at odds with the thinking of other peoples. The uncertainty in the existence of the afterlife, in the narratives of Judaism, the rejection of the expectation of an immediate continuation of existence after death, leaves a special, realistic imprint on the worldview of the Jews.

Unlike other religions, the narrative of monotheistic Judaism is focused on earthly life, on the history of the Jewish people. There is no description of the afterlife in the Torah. It tells about the passage of the Jews through the trials associated with natural disasters on the planet (flood, volcanic eruption, wars, human conflicts, heroic behavior and sinful deeds of prominent personalities, the complex relationship of the people with God. Judaism attaches the importance of a sacred process to the history of the people, as a result where the accumulation of experience and wisdom takes place, leading to the progress of earthly existence.Instead of glorifying the afterlife, the Torah calls on the Jews to “Be fruitful and multiply!” Survival, continued existence despite all obstacles, correcting the defects of life is the leitmotif of the religion of the Jews.

Among the Jews, poverty is not considered pleasing to God. The prosperity of the people is regarded as an achievement, as a divine approval. Neither living alone nor withdrawing from an active life is encouraged. While Jesus Christ, who departed from Judaism, urged his followers to leave their families and follow him, in Judaism the family is seen as the optimal, God-pleasing form of life for people. The Jewish religion is a deeply collective part of the national ideology. For example, Jews need at least 10 people to pray.

A special feature of the sacred texts of Judaism is the criticism by the prophets of the mistakes of kings and ordinary people. Sometimes prophets argue with God.

In various denominations of Judaism, unlike most of the known world religions, there is no general, definite and recognized dogma of the afterlife.

Today, in modern Liberal and Reform Judaism (with more than 1,200 congregations with 1.8 million members), the question of the existence of life after death is not a dogma at all and is left to each person's own decision. Belief in the Messiah, from whom in some denominations of Judaism the act of resurrection of the dead is expected, is excluded from the religious narrative and replaced by belief in the coming of a perfect messianic time. Instead of striving for reward after death, believers are called to improve life on earth.

Throughout Jewish history, the concept of an afterlife has been controversial among spiritual leaders and changed.

During the time of Roman control of Judea, which preceded the destruction of the Second Temple, the question of the existence of an afterlife was a point of fundamental divergence between the groups of Pharisees and Sadducees. The Pharisees, (Hebrew for "separated") constituted a significant political party of religious intellectuals. They were the larger and more popular group in the country. Their religious concept included in the sacred sources of Judaism both the written text of the Torah and the oral traditions transmitted from generation to generation, which they also considered to be transmitted by God to Moses on Mount Sinai along with the written text of the Torah. The Pharisees believed in the coming of the Messiah, in the existence of spirits, angels, in the afterlife and in the resurrection of the dead. Before his conversion to Christianity, the apostle Paul, the creator of the Christian religious narrative, was also a Pharisee. From the Pharisees, the concept of the immortality of the soul passed into Christianity.

The Sadducees (Hebrew for "those who are right") were a minority party. It included high priests, aristocrats and wealthy people. In the Sanhedrin, the Sadducees had a majority. They strictly adhered only to the written text of the Torah and the books of the Bible, and rejected oral tradition.

They believed that people have free will in everyday life and that God does not control all the actions of people. They completely denied the resurrection of the dead, the immortality of the soul and the afterlife, since there is no indication of this in the sacred text of the Torah, and in real life there is no actual confirmation of the existence of people after their death.

The mention of the resurrection of the dead in an indefinite future is found in the Bible in the last (12th) book of Daniel, dating from the second century BC.

However, adherents of the afterlife also refer to the Torah, which contains a description of the death of the patriarchs. About the death of Abraham and other patriarchs, it says the following: “Abraham breathed his last and united with his people. He was in a worthy old age, after many years of full life” (Genesis 25:8). There are similar descriptions of the deaths of Isaac (Genesis 35:17), Jacob (Genesis 49:33), and Ishmael (Genesis 35:17).

These lapidary lines hardly indicate the unconditional existence of the deceased patriarchs after their death and can be interpreted as a reunion of the patriarchs with fellow believers who have already passed away. In any case, these descriptions leave very little room for poets and artists to imagine existence after earthly death. (Dante and Dore would not have found in these descriptions sufficient material for their creative imagination).

The Talmud and the Mishnah speak of life after death, but even in them the concern for a place in the future perfect world is not central to the religious Jew. The concept of the coming of the Messiah and the resurrection of the dead attracted particular attention in the Middle Ages. The Rambam (16th century, Córdoba) included the arrival of Messi in the 16 creeds of Judaism. Supposed that the coming of the Messiah and the resurrection of the dead will happen at the "end of days", i.e. at the end of the universe. (Modern scientific eschatology believes that the solar system will last for about two billion years.) Thus, even orthodox believers cannot expect a rapid transition of the dead into the perfect messianic world. In Judaism, the concept of a direct connection between earthly and afterlife is excluded.

The Jews have a school of thought that specifically excludes the afterlife as part of religious dogma.

The Bible book Ecclesiastes, (970-930 BC), whose authorship is attributed to King Solomon, leaves no room for the afterlife. The death of people is equated with the death of animals, for which the resurrection is unthinkable. So in Ecclesiastes 3:18-21 about the death of people and animals it says:

“About the sons of men, I said in my heart that God tests them to show them that they are animals and nothing else. For the fate of men and animals is the same; As some die, so do others. They all have the same breath and people have no advantage over animals, for all this is vanity. Everything goes to one place, everything came from dust and will return to dust.

Who knows that the spirit of people ascends, and the spirit of animals goes to the earth? Translation made from the English text of the Bible, published by Oxford University Press, 1995).

The revolutionary Darwinism of the 19th century is in full agreement with this, which has come down to us from the depths of the past, the radical inclusion of people in the animal world, with the expression of agnosticism (Who knows ...?) in the question of the posthumous existence of the living.

The great Jewish philosopher Benedict Spinoza was excommunicated from the community of Amsterdam for his public statement in the synagogue, in which he argued that the soul is not immortal and dies with the body and there is no eternal life.

The gap between belief in God and the existence of an afterlife, the recognition by Jews of earthly life as the only unconditional form of human existence distinguishes them from other peoples, determines their sense of being, focuses them on the "here and now", makes them realists, orients them to the improvement of life on the ground.

Concentration on the problems of earthly life permeates the Torah, the Bible and the Talmud.

The Prophet Moses, who is credited with the authorship of the Judaic narrative, after a meeting with God on Mount Sinai, brought to the poorly organized mass of Jews who had recently been freed from Egyptian slavery, the 10 Commandments, 10 practical rules for earthly community, providing an orderly, safe human life. These rules are still the basis of people's social life.

Biblical mythology does not depict eternal life and other, unearthly dimensions, and differs from the myths of other peoples in earthly practicality. There are no minotaurs, creatures with a bull's head and a human body in an intricate labyrinth, no multi-headed dragons, immortal Kashcheevs and Baba Yaga, Hindu multi-armed goddesses of evil, etc.

In the 8th century BC Isaiah, the biblical prophet of the kingdom of Judah, painted a utopia, a fantastic picture of an ideal future world in which there would be no struggle either among people, or between people and predatory animals. “Swords will be beaten into ploughs, spears will be made into garden shears, the nations will not raise a sword against each other and will not learn to fight (Isaiah 2: 4)” “The wolf will live with the lamb, the leopard will lie next to the baby, the calf will grow fat with a lion and a child will feed them. Cows and bears will graze together, and their cubs will play together, and the lion will eat grass like an ox (Isaiah 11:6).” Such a fantasy, using real beings and objects in unreal relationships and circumstances, expresses the natural, deeply earthly desires of people, which have not changed in our time. Jewish imagination and fantasy does not lose practicality.

One of the natural consequences of the concentration on earthly life and the undeveloped narrative of the afterlife in the religion of the Jews was the emergence of the concept tikkun olam- correction of defects in the world. The first mention of the desire to correct the defects of the existing world concerns the elimination of the imperfection of the World in the cosmic sphere.

In the 16th century, the Kabbalist Isaac Luria, in his book Zohar, formulated the cosmic concept of "Tikkun Olam" as a correction of the results of an incident that happened when God created the world. During the creation of the universe, the vessel with divine light broke into an infinite number of fragments, which scattered on the ground. People must help God gather them and fill the vessel with divine light again.

Subsequently tikkunolam transferred to the sphere of human earthly existence. The defects of earthly life were seen by Jewish thinkers in family and social disorder, in the enmity of people, leading to mutual extermination in wars. In the early stages of development, the concept tikkun olam included the elimination of problems in family relations, the collection of money for widows, for the ransom of captives, for the purchase of religious objects and the first fruits of the earth from non-Jews, for calling on the peoples to abandon idols and turn to God.

Subsequently, the concept tikkun olam acquired a socio-political meaning based on the idea of justice (tsedek), the fundamental ethical principle of Judaism.

Marxists claim that the political and social ideas of the philosopher and politician Karl Marx are based on the philosophy of Hegel and the theories of European thinkers of the 18th and 19th centuries. However, they lose sight of the fact that in the Marx family, both mother and father there were 8 rabbis. To escape To avoid Prussian anti-Semitism, the philosopher's father converted to Lutheranism and baptized Charles at the age of six. However, the life of the philosopher and politician Karl Marx is an example of a Jewish activist who devoted his life to establishing world justice, correcting the defects of the world in accordance with the concept tikkun olam. Although Marx received a humanistic upbringing at home, the Jewish religious tradition, which could not disappear without a trace from his childhood home, inevitably influenced his thinking and feelings and certainly influenced the motivation of all his political activities. Despite Marx's militant atheism and especially vicious anti-Semitism, the Jewish idea of correcting the defects of the world determined his life.

History has shown that Marx chose the wrong path. He made an attempt to correct the defects of the socio-political life order of people through violence, bloody revolutions and the dictatorial power of uneducated people from the working class. Marx adhered to the erroneous, seduced many, theory of the world order, based on the rule of the majority. His titanic political activity brought to the world innumerable disasters of historical proportions and slowed down world progress for a long time.

The activities of many Jewish Marxists, far from Judaism and mostly atheists, the leaders of the socialist revolutions of the 20th century, such as Leon Trotsky, Karl Liebknecht, Rosa Luxemburg, Bela Kun and others, were to a large extent, subconsciously, motivated by tradition tikkun olam.

The widespread explanation for the increased revolutionary nature of Russian Jews in the 19th and 20th centuries was their especially difficult, powerless situation, pogroms and anti-Semitism of the state and the population does not take into account their Jewish upbringing, which recognizes the imperfection of the world and the duty of people to correct it.

Another, no less important, factor that determined the special character of the Jewish ethnos and significantly influenced its historical fate is the attitude to the very belonging to the Jews, which was rooted in the minds of its members.

Throughout history, people have struggled to maintain belonging to their ethnic group in conditions when their country was conquered, when the population was deported to another country, in a long diaspora under constant external pressure in order to destroy closed Jewish communities, as well as the temptation emanating from others. religions and cultures distinguishes Jews from other peoples.

INin the minds of the Jews, their national identity is of divine origin. Jews who value their ethnicity have a metaphysical conviction in the need to bring their Jewishness to some end point in the development of human civilization. Not all, but many Jews have this unconscious, subconscious feeling of the special value of their nationality, faith in the mission of the Jews. As a result of numerous twists and turns in history, in which leaving the Jewish communities seemed like a saving solution, only people loyal to national traditions remained in Jewry. It was through the separation from Jewry of people who were not ready for sacrifices, sometimes bordering on life and death, that the Jewish ethnos went through the cruel trials of history.

Throughout the 4 millennia of the existence of the ethnos, its practical preservation was carried out through the ruthless cutting off of those who made irreparable ethical mistakes, incapable of severe trials in the name of their God and their Jewry, who did not believe in the special mission of the Jews.

From the very first steps in the formation of the Jewish ethnos, the people were subjected to ruthless historical "selections", historical "natural selection".

So at an early stage of Jewish history, even on the way of the Jews from Egypt to the country of Israel bequeathed to them, even before receiving the Torah with its Ten Commandments, many who had only recently cast off the bonds of cruel slavery and had not yet acquired the spiritual strength of freedom people, felt the need for the constant presence of their leader, contact with their God. During the 40-day stay of Moses on Mount Sinai, where he talked with the Almighty, the Jews, who were waiting for him, abandoned their God and made an idol in the form of Golden Calf. The punishment for this sacrilege was the execution of 3 thousand people and many deaths from the plague epidemic sent down on them. Only Jews who resisted the temptation of idolatry continued on their way to their land.

In the Torah (Exodus 32) the following words are attributed to God: "...and I will destroy them [the apostates] and I will create a great nation."

Thus, the creation of a great nation is connected by the Torah with the ruthless sifting out of worthless human material.

In 926 After the death of King Solomon, the clans of the descendants of Judah and the people of the Benjamin clan who joined them formed the southern kingdom of Judah with Jerusalem as its capital. In accordance with the Torah, out of all his 12 sons, Patriarch Yakov bequeathed the right to continue his family, that is, the creation of the Jewish people, only to the descendants of his fourth son Judah, whose mother was his first wife Leah. The basis of this choice is not explained in the Torah. This separation of the clans of Judah and Benjamin from the clans of the other 10 children of Patriarch Jacob and the creation of the Kingdom of Judah was the most massive "selection" within the Jewish ethnos. Since then, the term "Jews" has emerged to describe the Jews.

In 722 VS The kingdom of Israel was conquered by the Assyrian Empire, and its entire population was deported to various cities of the empire. Since then, the references to these 10 clans, lost to Jewry, have disappeared from the texts of the Bible.

"Selections" also took place at the time of the deportation of backgammon. The expulsion and resettlement of Jews from the Kingdom of Judah took place 100 years after the conquest of Israel by the Assyrian Empire. The Babylonian king Nebuchadnezzar conquered Judea, destroyed the First Temple and deported the entire population of the conquered Judea to Babylon. Only after the conquest of Babylon by the Persians and the release of the Jewish exiles from captivity were they allowed to return to their homeland and build the Second Temple. However, less than 50,000 freed captives returned to Judea to rebuild their country and temple. Most of the Jews chose to remain in the Persian empire.

The second deportation of the entire Jewish population from Judea occurred after their defeat in two wars of independence with the Roman Empire. Emperor Titus Flavius destroyed the Second Temple, razed Jerusalem to the ground and forbade Jews to remain in Judea under pain of death.

Diaspora has begun. Jews wandered the world, were influenced by many cultures of East and West. In exile that has lasted for more than two millennia, they have been subjected to harassment and restrictions, deportations from their countries of residence, life in the suffocating Russian Pale of Settlement, which restricts movement around the country, and barbaric pogroms of defenseless people. It was Russian anti-Semitism that became the prelude and guide to action for the Nazis during the period of the Holocaust organized by them - the destruction of European Jewry. In mass executions and death camps during the Second World War, the Nazis destroyed more than 35% of the 17 million Jewish population.

Throughout the diaspora, the expulsion of Jews with a ban on return took place in Western and Eastern Europe.

Often, rulers and indigenous churches, when expelling Jewish communities from the country, demanded that they adopt the dominant religion and culture as an alternative. Not everyone was ready for the hardships of a new exile and resettlement in other countries. The weak in spirit preferred to refuse Jews and stay in place, converting to Christianity or Islam and separating from the departed into exile Jewish their communities. In the period from 250 to our time, Jewish communities were expelled 109 times from various European principalities and states. An attempt to expel the Jews was also made in the United States. In 1862, by order of General Grant, Jews were prohibited from living in the states of Tennessee and Kentucky. This decree was rescinded by President Lincoln.

(The last expulsion of Jews took place in 1967 from communist Poland).

In the historical past and in the present, the transition to the culture that exists in some developed host countries attracted individual members of Jewish communities by liberation from the hostility of the environment and from the harsh requirement of Judaism to study sacred texts in depth and fulfill difficult daily religious instructions. The less demanding God of other religions, the ease and simplicity of their rituals, their festivity, together with the liberation from anti-Semitism and the opportunity to succeed in life, have been and remain a strong assimilation magnet.

In the history of the Jews, several significant assimilation processes took place, affecting mainly educated and materially well-to-do people. The transition to Hellenic culture and religion took place in the communities that existed in the empire of Alexander the Great. In Judea itself, this happened during the time of the Seleucid Empire that came after it. With the conquest of Greece by Rome in I century BC, the next stage of the assimilation of the Jews was the transition to the culture and religion of Rome. Among the officers who served in the legions of Emperor Titus Flavius, who brutally suppressed the uprisings of Judea, there were also ethnic Jews. Flavius Josephus, in the past one of the commanders of the uprising against Rome, became, writing in Greek, the court historian of the Roman emperor, one of the Jews assimilated into the Hellenic-Roman culture.

A significant part of the Spanish Jews converted to Christianity and remained in Spain to avoid expulsion from the country in XV century. In Germany during the Enlightenment, in order to become full-fledged citizens, Jewish communities left a significant number of educated and successful Jews. Assimilation took place even in families deeply devoted to Jewry. The descendants of the philosopher and educator Moses Mendelssohn converted to Lutheranism or Catholicism. Moses' grandson composer Mendelssohn Bartholdy became a classic of German music. Significant assimilation into German culture and conversion to Christianity took place among Jews from the upper classes in the early 20th century in the Weimar Republic and Austria.

In the 20th century, the most massive assimilation has affected American Jewry, the largest Jewish community in existence today. Today in the United States, 58% of Jewish marriages are with people of other nationalities. In light of the current rate of assimilation taking place in this country, demographers foresee a significant decline in the number of American Jews in the coming decades.

Despite state and everyday anti-Semitism, a significant assimilation of Russian culture affected the Jews in the Soviet Union. There was also a transition of Jews to Orthodoxy. The poet Pasternak and the Orthodox theologian Father Men are examples of such Jews.

A small, sporadic assimilation of Jews into Arab culture is taking place today in Israel.

The ongoing exit of a significant number of ethnic Jews, for whom Jewry was not vital, from their communities, their departure from the national religion and culture as a result of external pressure, and voluntary assimilation, left to Jewry a backbone of people loyal to national traditions, possessing strength and belief in the value of belonging to the Jewish ethnic group.

Instead of a belief in an afterlife, they were led by a belief in a Jewish life on earth.

Since the acquisition of civil rights by Jews in a number of European countries, their success in business, medicine, finance and science has become especially noticeable among Jews of Ashkenazi origin. The decline in religiosity, rationalism, interest in the scientific understanding of the universe has become an obvious fact among European Jews. The feeling that human existence ends outside of earthly life largely determined the desire of the Jews to succeed in the competition for a place under the sun.

Today, with the loss of religiosity by most Jews, the continuity of the transmission of national tradition within the family from generation to generation has ceased. Modern liberal universalism, which is the ideology of most of the educated classes of people of European culture, including most Jews, is opposed to any national thinking.

The special fate of the Jews, their customs and the very fact of their stay among the peoples of Western and Eastern Europe as newcomers, caused a negative reaction from the indigenous population. The most acute antagonism between the natives and Jewish newcomers arose in the Russian Empire and resulted not only in bloody Jewish pogroms, but also in the development of philosophical arguments against the very existence of Jews on earth, accusing Jews of striving to seize world power, an accusation invented by the Russian police in early XX centuries about the desire of the Jews to seize world power, has long entered the arsenal of anti-Semites around the world. Inhuman pogroms supported by the authorities and publications of Russian Orthodox philosophers of the early 20th century Aksakov, Rozanov, Florensky, Dostoevsky publicist Alexander Stolypin (brother of Prime Minister Pyotr Stolypin) and some other publicists and journalists, proving the undesirability of the very existence of the Jewish ethnic group on earth, became the theoretical basis and practical guidance for the Nazi anti-Jewish policy, which ended in the Holocaust.

A change in the attitude of the world towards the Jews should only be expected as a result of the end of the diaspora and the return of the Jewish communities to their nation-state. The restoration and development of secular culture, lost by the Jews in the Diaspora due to the lack of their own land and their own national history, will be a barrier against assimilation. Secular Jewish culture will be fertile ground for self-expression of Jewish talents. This recovery has already begun in Israel in a number of social and technological areas.

In accordance with the Torah, the long historical path of the Jews began with the appearance in the 2nd millennium of the Armed Forces of the Jewish Patriarch Abraham in the Babylonian city of Ur (in the south of modern Iraq), the stay of the descendants of his grandson Jacob in Egypt, their liberation from slavery and the exodus from the country of the pharaohs to the earth Israel, the creation of the Jewish kingdom in Judea and Samaria, a two-thousand-year-old diaspora among the peoples of most countries of the world. Only on the threshold of the 2nd and 3rd millenniums of the new era did this long journey begin to come to an end. About half of the Jewish population, previously dispersed in various countries of the diaspora, returned to Israel with Jerusalem, the capital of the ancient and modern Jewish state. The size of the country (together with its Arab enclave) in 2013. reached over 8 million. With the world number of Jews in 2013. over 14 million, 6.06 million Jews live in Israel, while the rest of the Jewish communities remain in the American continent in the United States (6.8 million), Argentina, Mexico and in the communities of Europe. Of the 242 sovereign states and territories that make up the UN, Israel ranks 97th in terms of population and is ahead of such countries as Switzerland (8.0 million), Serbia (7.2 million), Denmark (5.6 million), Finland (5.4 million).

In this essay, an attempt is made to discuss only two significant factors and their consequences that contributed to the emergence in the national character and historical destiny of the Jews of such a strong difference from other peoples of the Earth. With all the seemingly insurmountable difficulties and contradictions within Jewry itself, the Zionist project launched by the Jews of Odessa (a group of Hovevei Zion enthusiasts) in 1881. and received an international impetus with the publication of Herzl's book "The Jewish State" in 1896, and his creation of a world Zionist congress, is developing successfully.

The Zionist project is complex, it requires from people who are not involved in it a historical understanding of earthly affairs, a look at the events of history from the height of centuries and millennia. Few people have this view. Most people count historical time from the day they were born. Along with the emergence of Zionism, a very active anti-Zionist movement appeared among the Jews, another significant separation of the Jewish group from the nationally minded mass. Jewish opposition to returning to their country is based on two illusions. Religious anti-Zionists, the ideological descendants of the Pharisees, believe that returning to Israel without the Messiah is sacrilege.

The illusion of non-religious Jews is based on the hope for a prosperous life for Jewish communities under the protection of the humane laws of democratic countries. Obviously, such a view leads to the assimilation and disappearance of the Jewish ethnos, not to mention its illusory nature.

Not sharing the national aspirations of the Jews, anti-Zionist Jews often accuse the Zionists of historical injustice towards the Palestinian Arabs, from whom the Zionists demanded to make room and give them a place in the Holy Land. Within the state of Israel itself, a movement of "leftists" arose.

To these "leftist" Jews, it seems that the Arabs have become victims of Jewish injustice. They see as historically irrelevant the injustice of the Roman superpower, which brutally suppressed small Judea in the 1st century in the unequal struggle of the Jews for independence, the destruction of the Second Temple and Jerusalem by the Romans and the expulsion of its population on a two-thousand-year wandering around the world, opening its territory to free seizure and the Jewish communities to the Nazi Holocaust. These Israeli and non-Israeli Jews have lost a sense of the continuity of historical events, a real understanding of time. They forgot that the life of a people is measured in millennia and continue to measure it by the scale of a short human life, by the age of the recently restored state of Israel, which is only 65 years old today. They do not understand that such an organism as a living people does not have a statute of limitations for the requirement to respect its rights.

The Arabs, under the leadership of the prophet-general Mohammed, took advantage of the Roman gift of the devastated land of the Jews and, without great difficulty, in the 7th century settled several scattered Arab enclaves on the not very fertile soil of the Jewish state, which developed in our time into the "Palestinian Autonomy".

The existing Jewish settlements that arose in the Holy Land at various times after their expulsion from Judea proclaimed the resurrection of the Jewish state and repelled and continue to repel numerous military attacks by Arab neighbors who declared their goal to exterminate the Jewish population and seize their land.

Nowadays, separate, but loud, voices are heard from various countries accusing Israel (and all Jews) of the geopolitical instability of the world, talking about the undesirability of the very existence of a small Jewish state, as a source of danger of a third world war. The focus of nations with Islamic and non-Islamic populations on the local Arab-Israeli conflict in the modern world, full of real threats of large-scale conflicts in the age of various weapons of mass destruction (nuclear, gas, bacteriological), only emphasizes the special position of the Jewish ethnic group among the peoples of the Earth.

WITH the fate of the world is little predictable especially at a time of unprecedented population growth and accelerating technology development. With the emergence of a nuclear threat to the existence of the Jewish state from Shiite Iran, the future of Israel becomes unpredictable.

There is no historical, political, territorial or economic reason for conflict between Israel and Iran. The Iranian threat to Israel has a purely religious, fanatical and fantastic basis. The arrival of the great Shiite deliverer and comforter, the 12th Imam Mohammed al Mahdi, (Islamic Messiah, Jesus Christ), impatiently awaited by Iranian ayatollahs, should occur only after a terrible, destructive war that arose for no apparent reason - Armageddon. Iranian ayatollahs have chosen Israel as an Iranian partner for this battle and are strenuously, in defiance of the world, creating nuclear weapons for arms parity with the future adversary. Israel is practically alone in its confrontation with a fanatical Iran, although nuclear weapons in the hands of ayatollahs are a threat to the whole world.

And the world should be interested in the existence of a Jewish state. The world has something to look forward to from the Jews.

The synthesis of monotheistic Judaism with the culture and civilization of ancient Hellas gave rise to Christianity and became the property of the European peoples, creating a great European culture. Today, the civilization and culture born of Christianity is penetrating with increasing force into the cultures of almost all peoples of the world.

Against such a historical background, in which the Jews are responsible for world culture, their subconscious sense of their mission becomes natural.

Twenty centuries of Christian civilization, initiated by the Jewish religion, will be replaced by a new culture that has arisen in Israel, the expansion of the limits of human existence on the planet, the correction of many defects in human life.

The difference in appearance of people who live on different continents turns into a racial difference. The main external signs by which people of different nationalities can be distinguished are: eyes, skin color, nose, figure and hair. It so happened that Slavic people are interested in the question of how to distinguish a Jew from a Russian. Of course, there are differences, although sometimes they are not easy to discern.

What do Jews look like?

Even if the infusion of Jewish blood was made a hundred years ago, the descendants will still show characteristic signs.

The head is narrowed in the lower part, and widened in the upper part. The shape is a bit like an inverted pear.
The nose from the middle of the back has an extended tip (not wings), extended downwards. In the form of a drop.
The earlobes are very weakly expressed or absent altogether.
Circles under the eyes may indicate increased pigmentation in this area, as well as the presence of a huge number of lymph nodes, which creates the appearance of bags under the eyes. This is also a Jewish feature.
The eyebrows are black, wide, almost connected to each other at the bridge of the nose.
Lips are usually full. The crease from the nose to the corners of the mouth is pronounced.
The chin is sharply marked; the lower part of the chin is horizontal, clearly defined, the transition points to the jaws are clearly visible.
Hair. Dark ones are less often red, curly, the color of the hair on the beard and head is often different, the orthodox have sidelocks, beard and mustache.
Mimic. One of the most characteristic facial expressions is when the ends of the eyebrows, which are closer to the bridge of the nose, are raised, forming several vertical wrinkles in the region of the bridge of the nose and several horizontal deep wrinkles on the forehead. An expression often referred to as offended, surprised, or pleading.
Figure. Height is average and below average, wide pelvis, narrow shoulders, including in men.
Moles. Jews often have dark moles on the nose, mouth, and chin.

How to recognize a Jew by clothes?

Jews dress very characteristically, and it is not difficult to recognize them by their clothes. Usually their wardrobe includes fur hats, thick coats and trousers that they tuck into socks, as well as a kippah worn under a hat. In fact, the question of how to distinguish a Jew is not difficult, because a Jew can be identified by several of the above signs.

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What do purebred Jews look like? Jews: characteristics. Last name and first name

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What do Jews look like?

How to recognize a Jew by clothes?

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