Coordinates	10°28′00″N68°01′00″N
Conventional long name	Khazaria
Common name	Khazar
Continent	Asia
Region	Caucasus
Era	Middle Ages
Status	Khaganate
Year start	6th century
Year end	11th century
Life span	6th – 11th century
P1	Western Turkic Khaganate
S1	Kievan Rus'
Flag s1	Yarthewise.png
S2	Circassians
S3	Pechenegs
Image map caption	The Khazar Khaganate, between 650 and 850
Capital	Balanjar later Atil
Common languages	Khazar language
Religion	Tengriism, Shamanism, and later Judaism and Islam
Currency	Yarmaq
Leader1	Tong Yabghu
Year leader1	618–628
Title leader	Khagan }}

The Khazars were semi-nomadic Turkic people who established one of the largest polities of medieval Eurasia, with the capital of Atil and territory comprising much of modern-day European Russia, western Kazakhstan, eastern Ukraine, Azerbaijan, large portions of the northern Caucasus (Circassia, Dagestan), parts of Georgia, the Crimea, and northeastern Turkey. A successor state of the Western Turks, Khazaria was a polyethnic state with a population of Turkic, Uralic, Slavic, and Palaeo-Caucasian peoples. Khazaria was the first feudal state to be established in Eastern Europe. During the 9th and 10th centuries, Khazaria was one of the major arteries of commerce between northern Europe and southwestern Asia, as well as a connection to the Silk Road. The name "Khazar" is found in numerous languages and seems to be tied to a Turkic verb form meaning "wandering" (Modern Turkish: Gezer). Because of their jurisdiction over the area, the Caspian Sea was named the "Khazar Sea", and even today the Azeri, Turkish, Persian, and Arabic languages designate the Caspian by this term (in Turkish, "Hazar Denizi"; in Arabic, "Bahr-ul-Khazar"; in Persian, "Daryaye Khazar"). Pax Khazarica is a term used by historians to refer to the period during which the Khazaria dominated the Pontic steppe and the Caucasus Mountains.

Sabirs and Bulgars came under Khazar jurisdiction during the 7th century. The Khazars forced some of the Bulgars (led by Asparukh) to move to modern-day Bulgaria, while other Bulgars fled to the upper Volga River region where the independent state of Volga Bulgaria was founded. In addition to their role in indirectly bringing about the creation of the modern Balkan nation of Bulgaria, the Khazars played an even more significant role in European affairs. By acting as a buffer state between the Muslim world and the Christian world, Khazaria prevented Islam from significantly spreading north of the Caucasus Mountains and Eastern Europe.

This was accomplished through a series of wars known as the Khazar–Arab Wars, which took place in the late 7th and early 8th centuries. The wars established the Caucasus and the city of Derbent as the boundary between the Khazars and the Arabs.

Khazaria had an ongoing ''entente'' with Byzantium. Serving their partner in wars against the Abbasid Caliphate, Khazars aided the Byzantine emperor Heraclius (reigned 610–641) by sending an army of 40,000 soldiers in their campaign against the Persians. In 775, Leo IV was crowned as the sole emperor of the Byzantine Empire. Sarkel was built in 830s by a joint team of Greek and Khazar architects to protect the north-western border of the Khazar state.

The Khazars had, for years, been venturing forth southward, in their marauding raids on the Muslim countries south of the Caucasus. The major attempt of the Muslim armies to take control of the Transcaucasus came in 622 while Mohammed was still leading Islam. Islamic army conquered Persia, Syria, Mesopotamia, Egypt, and surrounded the Byzantine heartland (present-day Turkey) in a deadly semi-circle, which extended from the Mediterranean to the Caucasus and the southern shores of the Caspian. This was the time when the long series of wars called Khazar-Arab wars began. These wars eventually saw the Arabs defeated at every advance, finally ending in 652 with the death of thousands of Arab soldiers including their commander, Abd ar-Rahman ibn Rabiah, and the Arab armies in complete disarray.

This inability to traverse the Caucasus successfully, made it logistically impossible for the Muslim armies to create an effective siege against the Roman capital of Constantinople. It was this fortuitous situation, coupled with the military barrier presented by the Khazars themselves, that prevented Europe from coming under the crescent moon of Islam.

After fighting the Arabs to a standstill in the North Caucasus, Khazars became increasingly interested in replacing their Tengri shamanism with a state religion that would give them equal religious standing with their Abrahamic neighbors.

According to the Khazar Correspondence, Khagan Bulan summoned three clerics representing the three religions and had them dispute their creeds before him. But, no cleric could convince the others, or the sovereign, that his religion was the best. So the ruler spoke to each of them separately. He asked the Christian priest: "If you had to give up Christianity, which one would you prefer - Islam or Judaism?" The priest said: "If I were to give up Christianity, I would become a Jew." Bulan then asked the follower of Islam the same question, "Christianity or Judaism?" and the Moslem also chose Judaism. This is how Bulan came to choose Judaism for himself and the people of Khazaria in the seventh century, and thereafter the Khazars lived according to Judaic law. During the 8th century, all the Khazar royalty and much of the aristocracy converted to Judaism. Yitzhak ha-Sangari is the name of the rabbi who converted the Khazars to Judaism.

The Khazars succeeded in holding off the Arabs, but a young, expanding Rus' state vanquished the Khazar empire in the late 10th century. Medieval Ruthenian epic poems mention Ruthenian warriors fighting the ''Jewish Giant'' (Богатырь Жидовин).

Between 965 and 969, Khazar sovereignty was broken by Sviatoslav I of Kiev. They became a subject people of Kievan Rus'. Gradually displaced by the Rus', the Kipchaks, and later the conquering Mongol Golden Horde, the Khazars largely disappeared as a culturally distinct people.

Origins and prehistory

The origins of the Khazars are unclear.

Uyghurs

Certain scholars, such as D. M. Dunlop and P. B. Golden, considered the Khazars to be connected with a Uyghur or Tiele confederation tribe called He'san in Chinese sources from the 7th-century (Suishu, 84). The Khazar language appears to have been an Oghuric tongue, similar to that spoken by the early Bulgars and corresponding to the modern day Chuvash dialects. P. B. Golden along with M. Artamonov and A. Novoseltsev claimed that the Khazars were a tribal union of Uyghur, Sabir, and some other Altaic Turkic people. That theory is favored among most of the post-Soviet Russian scholars.

Huns

A Hunnish origin has also been postulated, particularly as an ''Akatzir'' tribe, by such scholars as O. Pritsak and A. Gadlo. Khazars are mentioned after the fall of the Hunnic Attila Empire in 454. Since the Hun empire was not ethnically homogeneous, this proposal is not necessarily in conflict with others. It is likely that the Khazar nation itself was made up of tribes from various ethnic backgrounds, as steppe nations traditionally absorbed those they conquered. Their name would accordingly be derived from Turkic *''qaz-'', meaning "to wander, flee." Armenian chronicles contain references to the Khazars as early as the late 2nd century. These are generally regarded as anachronisms, and most scholars believe that they refer to Sarmatians or Scythians. Priscus stated that one of the nations in the Hunnish confederacy was called Akatziroi. Their king was named Karadach or Karidachus. Some, going on the similarity between Akatziroi and "Ak-Khazar" (see below), have speculated that the Akatziroi were early proto-Khazars.

Transoxiana origin

Dmitri Vasilyev of Astrakhan State University recently hypothesized that the Khazars moved in to the Pontic steppe region only in the late 6th century, and originally lived in Transoxiana. According to Vasilyev, Khazar populations remained behind in Transoxiana under Pecheneg and Oghuz suzerainty, possibly remaining in contact with the main body of their people. D. Ludwig claims that Khazars were driven out of the region by the rising Hephthalites. In September 2008, Vasilyev reported findings in Samosdelka that he thought represented a medieval Jewish capital. Dr Simon Kraiz, an expert on Eastern European Jewry at the University of Haifa, pointed out that no Khazar writings have been found: "We know a lot about them, and yet we know almost nothing: Jews wrote about them, and so did Russians, Georgians, and Armenians, to name a few. But from the Khazars themselves, we have nearly nothing."

Others

Following the conversion to Judaism of the Khazarian royalty and aristocracy, their descendants began to claim origins in Kozar, a son of Togarmah. Togarmah is mentioned in Genesis (Chapter 10 verses 2 & 3) as a grandson of Japheth. Some scholars in the former USSR considered the Khazars to be an indigenous people of the North Caucasus, mostly Nakh peoples. They argue that the name ''khazar'' comes from the Chechen language, meaning ''beautiful valley''.

Language

The Khazar language spoken by the Khazars is also referred to as Khazarian, Khazaric, or Khazari. The language is extinct and written records are almost non-existent. Few examples of the Khazar language exist today, mostly in names that have survived in historical sources. All of these examples seem to be of the "Lir"-type though. Extant written works are primarily in Hebrew.

The only Khazar word written in the original Khazar alphabet that survives is the single word-phrase OKHQURÜM, "I read (this or it); (Modern Turkish: OKURUM)" at the end of the Kievian Letter. This word is written in Turkic runiform script, suggesting that this script survived the upper class's conversion to Judaism.

Tribes

The Khazars' tribal structure is not well understood. They were divided between ''Ak-Khazars'' ("White Khazars") and ''Kara-Khazars'' ("Black Khazars"). The 10th-century Muslim geographer al-Istakhri claimed that the White Khazars were strikingly handsome with reddish hair, white skin and blue eyes while the Black Khazars were swarthy verging on deep black as if they were "some kind of Indian". However, many Turkic nations had a similar (political, not racial) division between a "white" ruling warrior caste and a "black" class of commoners; the consensus among mainstream scholars is that Istakhri was confused by the names given to the two groups.

Rise

Formation of the Khazar state

Early Khazar history is intimately tied with that of the Göktürk Empire, founded when the Ashina clan overthrew the Juan Juan in 552 CE. It is known that in 515-516 Hunnic-Savirs attacked Armenia. The widow of the Hunnic-Savir prince Bolakh Boariks concluded a peace with Byzantine in 527. In 529, Prince Khosrau I of the Persian Empire fought the social movement led by the Zoroastrian priest Mazdak. Numerous Jewish families who supported the movement had to flee the country north of Caucasus Mountains. In 552, a western-Turkic khaganate is mentioned led by khagan Tumyn (or ''Tumen'') out of the Ashina clan. There are some speculations that the Western portion of the Göktürk Empire in the West became known as Avars. During that time, there is mention of Savirs' and Khazars' attacks on Caucasus Albania.

The first significant appearance of the Khazars in history is their aid to the campaign of the Byzantine emperor Heraclius against the Sassanid Persians. The Khazar ruler Ziebel (sometimes identified as Tong Yabghu Khagan of the West Turks) aided the Byzantines in overrunning Georgia. A marriage was even contemplated between Ziebel's son and Heraclius' daughter, but never took place. During these campaigns, the Khazars may have been ruled by Bagha Shad and their forces may have been under the command of his son Buri-shad.

With the collapse of the Göktürk Empire due to internal conflict in the 6th century, the western half of the Turkish empire split into a number of tribal confederations, among whom were the Bulgars, led by the Dulo clan, and the Khazars, led by the Ashina clan, the traditional rulers of the Göktürk Empire. By 670, the Khazars had broken the Bulgar confederation, causing various tribal groups to migrate and leaving two remnants of Bulgar rule - Volga Bulgaria, and the Bulgarian khanate on the Danube River.

During the 7th and 8th centuries, the Khazar fought a series of wars against the Umayyad Caliphate, which was attempting simultaneously to expand its influence into Transoxiana and the Caucasus. The first war was fought in the early 650 and ended with the defeat of an Arab force led by Abd ar-Rahman ibn Rabiah outside the Khazar town of Balanjar, after a battle in which both sides used siege engines on the others' troops. A number of Russian sources give the name of a Khazar khagan, Irbis, from this period, and describe him as a scion of the Göktürk royal house, the Ashina. Whether Irbis ever existed is open to debate, as is the issue of whether he can be identified with one of the many Göktürk rulers of the same name.

Several further conflicts erupted in the decades that followed, with Arab attacks and Khazar raids into Kurdistan and Iran. There is evidence from the account of al-Tabari that the Khazars formed a united front with the remnants of the Göktürks in Transoxiana.

Khazars and Byzantium

Khazar dominion over most of the Crimea dates from the late 7th century C.E. In the mid-8th century, the rebellious Crimean Goths were put down and their city, Doros (modern Mangup) occupied. A Khazar tudun was resident at Cherson in the 690s, despite the fact that this town was nominally subject to the Byzantine Empire.

The Khazars are also known to have been allied with the Byzantine Empire during at least part of the 8th century. In 704/705 Justinian II, exiled in Cherson, escaped into Khazar territory and married Theodora, the sister of the Khagan Busir. With the aid of his wife, he escaped from Busir, who was working against him with the usurper Tiberius III, murdering two Khazar officials in the process. He fled to Bulgaria, whose Khan Tervel helped him regain the throne. The Khazars later provided aid to the rebel general Bardanes, who seized the throne in 711 as Emperor Philippicus.

The Byzantine emperor Leo III married his son Constantine (later Constantine V Kopronymous) to the Khazar princess Tzitzak (Çiçek in Turkish), daughter of the Khagan Bihar) as part of the alliance between the two empires. Tzitzak, who was baptized as Irene, became famous for her wedding gown, which started a fashion craze in Constantinople for a type of robe (for men) called ''tzitzakion''. Their son Leo (Leo IV) would be better known as "Leo the Khazar".

Second Khazar-Arab war

Hostilities broke out again with the Caliphate in the 710s, with raids back and forth across the Caucasus but few decisive battles. The Khazars, led by a prince named Barjik, invaded northwestern Iran and defeated the Umayyad forces at Ardabil in December 730, killing the Arab warlord al-Djarrah al-Hakami and briefly occupying the town. They were defeated the next year at Mosul, where Barjik directed Khazar forces from a throne mounted with al-Djarrah's severed head, and Barjik was killed. Arab armies led first by the Arab prince Maslamah ibn Abd al-Malik and then by Marwan ibn Muhammad (later Caliph Marwan II) poured across the Caucasus and eventually (in 737) defeated a Khazar army led by Hazer Tarkhan, briefly occupying Atil itself and possibly forcing the Khagan to convert to Islam. The instability of the Umayyad regime made a permanent occupation impossible; the Arab armies withdrew and Khazar independence was re-asserted. It has been speculated that the adoption of Judaism (which in this theory would have taken place around 740) was part of this re-assertion of independence.

Around 729, Arab sources give the name of the ruler of the Khazars as Parsbit or Barsbek, a woman who appears to have directed military operations against them. This suggests that women could have very high positions within the Khazar state, possibly even as a stand-in for the khagan.

Although they stopped the Arab expansion into Eastern Europe for some time after these wars, the Khazars were forced to withdraw behind the Caucasus. In the ensuing decades they extended their territories from the Caspian Sea in the east (many cultures still call the Caspian Sea "Khazar Sea"; e.g. "Xəzər dənizi" in Azeri, "Hazar Denizi" in Turkish, "Bahr ul-Khazar" in Arabic, "Darya-ye Khazar" in Persian) to the steppe region north of Black Sea in the west, as far west at least as the Dnieper River.

In 758, the Abbasid Caliph Abdullah al-Mansur ordered Yazid ibn Usayd al-Sulami, one of his nobles and military governor of Armenia, to take a royal Khazar bride and make peace. Yazid took home a daughter of Khagan Baghatur, the Khazar leader. Unfortunately, the girl died inexplicably, possibly in childbirth. Her attendants returned home, convinced that some Arab faction had poisoned her, and her father was enraged. A Khazar general named Ras Tarkhan invaded what is now northwestern Iran, plundering and raiding for several months. Thereafter relations between the Khazars and the Abbasid Caliphate (whose foreign policies were generally less expansionist than its Umayyad predecessor) became increasingly cordial.

Khazar religion

Turkic Tengriism

Originally, the Khazars practiced traditional Turkic Tengriism, focused on the sky god Tengri, but were heavily influenced by Confucian ideas imported from China, notably that of the Mandate of Heaven. The Ashina clan were considered to be the chosen of Tengri and the kaghan was the incarnation of the favor the sky-god bestowed on the Turks. A kaghan who failed had clearly lost the god's favor and was typically ritually executed. Historians have sometimes wondered, only half in jest, whether the Khazar tendency to occasionally execute their rulers on religious grounds led those rulers to seek out other religions.

The Khazars revered a number of traditional divinities subordinate to Tengri, including the fertility divinity Umay, Kuara, a thunder divinity, and Erlik, the divinity of underworld.

Conversion of the royalty and aristocracy to Judaism

Jewish communities had existed in the Greek cities of the Black Sea coast since late classical times. Chersonesos, Sudak, Kerch and other Crimean cities sustained Jewish communities, as did Gorgippia, and Samkarsh / Tmutarakan was said to have had a Jewish majority as early as the 670s. Jews fled from Byzantium to Khazaria as a consequence of persecution under Heraclius, Justinian II, Leo III, and Romanos I. These were joined by other Jews fleeing from Sassanid Persia (particularly during the Mazdak revolts), and, later, the Islamic world. Jewish merchants such as the Radhanites regularly traded in Khazar territory, and may have wielded significant economic and political influence. Though their origins and history are somewhat unclear, the Mountain Jews also lived in or near Khazar territory and may have been allied with the Khazars, or subject to them; it is conceivable that they, too, played a role in Khazar conversion.

At some point in the last decades of the 8th century or the early 9th century, the Khazar royalty and nobility converted to Judaism, and part of the general population may have followed. The extent of the conversion is debated. The 10th century Persian historian Ibn al-Faqih reported that "all the Khazars are Jews." Notwithstanding this statement, some scholars believe that only the upper classes converted to Judaism; there is some support for this in contemporary Muslim texts.

Essays in the ''Kuzari'', written by Yehuda Halevi, detail a moral liturgical reason for the conversion which some consider a moral tale. Some researchers have suggested part of the reason for conversion was political expediency to maintain a degree of neutrality: the Khazar empire was between growing populations, Muslims to the east and Christians to the west. Both religions recognized Judaism as a forebearer and worthy of some respect. The exact date of the conversion is hotly contested. It may have occurred as early as 740 or as late as the mid-9th century. Recently discovered numismatic evidence suggests that Judaism was the established state religion by c. 830, and though St. Cyril (who visited Khazaria in 861) did not identify the Khazars as Jews, the khagan of that period, Zachariah, had a biblical Hebrew name. Some medieval sources give the name of the rabbi who oversaw the conversion of the Khazars as Isaac Sangari or Yitzhak ha-Sangari.

The first Jewish Khazar king was named Bulan which means "elk", though some sources give him the Hebrew name Sabriel. A later king, Obadiah, strengthened Judaism, inviting rabbis into the kingdom and built synagogues. Jewish figures such as Saadia Gaon made positive references to the Khazars, and they are excoriated in contemporary Karaite writings as "bastards"; it is therefore unlikely that they adopted Karaism as some (such as Avraham Firkovich) have proposed.

According to the Schechter Letter, early Khazar Judaism was centered on a tabernacle similar to that mentioned in the Book of Exodus. Archaeologists at Rostov-on-Don have tentatively identified a folding altar unearthed at Khumar as part of such a religious building.

The Khazars enjoyed close relations with the Jews of the Levant and Persia. The Persian Jews, for example, hoped that the Khazars might succeed in conquering the Caliphate. The high esteem in which the Khazars were held among the Jews of the Orient may be seen in the application to them, in an Arabic commentary on Isaiah ascribed by some to Saadia Gaon, and by others to Benjamin Nahawandi, of Isaiah 48:14: "The Lord hath loved him." "This", says the commentary, "refers to the Khazars, who will go and destroy Babel" (i.e., Babylonia), a name used to designate the country of the Arabs. From the Khazar Correspondence it is apparent that two Spanish Jews, Judah ben Meir ben Nathan and Joseph Gagris, had succeeded in settling in the land of the Khazars. Saadia, who had a fair knowledge of the kingdom of the Khazars, mentions a certain Isaac ben Abraham who had removed from Sura to Khazaria.

Likewise, the Khazar rulers viewed themselves as the protectors of international Jewry, and corresponded with foreign Jewish leaders. (The letters exchanged between the Khazar ruler Joseph and the Spanish rabbi Hasdai ibn Shaprut have been preserved). They were known to retaliate against Muslim or Christian interests in Khazaria for persecution of Jews abroad. Ibn Fadlan relates that around 920 the Khazar ruler received information that Muslims had destroyed a synagogue in the land of Babung, in Iran; he gave orders that the minaret of the mosque in his capital should be broken off, and the muezzin executed. He further declared that he would have destroyed the mosque entirely had he not been afraid that the Muslims would in turn destroy all the synagogues in their lands. Similarly, during the persecutions of Byzantine Jews under Romanos I, the Khazar government retaliated by attacking Byzantine interests in the Crimea.

The theory that the majority of Ashkenazi Jews are the descendants of the non-Semitic converted Khazars was advocated by various racial theorists and antisemitic sources in the 20th century, especially following the publication of Arthur Koestler's ''The Thirteenth Tribe''. Despite recent genetic evidence to the contrary, and a lack of any real mainstream scholarly support, this belief is still popular among groups such as the Christian Identity Movement, Black Hebrews, British Israelitists and others (particularly Arabs)) who claim that they, rather than Jews, are the true descendants of the Israelites, or who seek to downplay the connection between Ashkenazi Jews and Israel in favor of their own. For more detail on this controversy, see below.

Other religions

Besides Judaism, other religions probably practiced in areas ruled by the Khazars included Greek Orthodox, Nestorian, and Monophysite Christianity, Zoroastrianism as well as Norse, Finnic, and Slavic cults. The Khazar government tolerated a wide array of religious practices within the Khaganate. Many Khazars reportedly were converts to Christianity and Islam. (See "Judiciary", below.)

A Greek Orthodox bishop was resident at Atil and was subject to the authority of the Metropolitan of Doros. The "apostle of the Slavs", Saint Cyril, is said to have attempted the conversion of Khazars without enduring results. Khazaran had a sizable Muslim population and quarter with a number of mosques. A Muslim officer, the ''khazz'', represented the Muslim community in the royal court.

Government

Khazar kingship

Khazar kingship was divided between the khagan and the Bek or Khagan Bek. Contemporary Arab historians related that the Khagan was purely a spiritual ruler or figurehead with limited powers, while the Bek was responsible for administration and military affairs.

Both the Khagan and the Khagan Bek lived in Itil. The Khagan's palace, according to Arab sources, was on an island in the Volga River. He was reported to have 25 wives, each the daughter of a client ruler; this may, however, have been an exaggeration.

In the Khazar Correspondence, King Joseph identifies himself as the ruler of the Khazars and makes no reference to a colleague. It has been disputed whether Joseph was a Khagan or a Bek; his description of his military campaigns make the latter probable. However, аccording to the Schechter Letter, king Joseph is identified as not Khagan. A third option is that by the time of the Correspondence (c. 950-960) the Khazars had merged the two positions into a single ruler, or that the Beks had somehow supplanted the Khagans or vice versa.

The Khazar dual kingship may have influenced other people; power was similarly divided among the early Hungarian people between the sacral king, or kende, and the military king, or gyula. Similarly, according to Ibn Fadlan, the early Oghuz Turks had a warlord, the Kudarkin, who was subordinate to the reigning yabghu.

Army

Khazar armies were led by the Khagan Bek and commanded by subordinate officers known as tarkhans. A famous tarkhan referred to in Arab sources as Ras or As Tarkhan led an invasion of Armenia in 758. The army included regiments of Muslim auxiliaries known as Arsiyah, of Khwarezmian or Alan extraction, who were quite influential. These regiments were exempt from campaigning against their fellow Muslims. Early Rus' sources sometimes referred to the city of Khazaran (across the Volga River from Atil) as Khvalisy and the Khazar (Caspian) sea as Khvaliskoye. According to some scholars such as Omeljan Pritsak, these terms were East Slavic versions of "Khwarezmian" and referred to these mercenaries.

In addition to the Bek's standing army, the Khazars could call upon tribal levies in times of danger and were often joined by auxiliaries from subject nations.

Other officials

Settlements were governed by administrative officials known as tuduns. In some cases (such as the Byzantine settlements in southern Crimea), a tudun would be appointed for a town nominally within another polity's sphere of influence.

Other officials in the Khazar government included dignitaries referred to by ibn Fadlan as ''Jawyshyghr'' and ''Kundur'', but their responsibilities are unknown.

Judiciary

Muslim sources report that the Khazar supreme court consisted of two Jews, two Christians, two Muslims, and a "heathen" (whether this is a Turkic shaman or a priest of Hungarian or Slavic or Norse religion is unclear), and a citizen had the right to be judged according to the laws of his religion. Some have argued that this configuration is unlikely, as a Beit Din, or rabbinical court, requires three members. It is therefore possible that as practitioners of the state religion, the Jews had three judges on the Supreme Court rather than two, and that the Muslim sources were attempting to downplay their influence.

Economic position

Trade

The Khazars occupied a prime trade nexus. Goods from western Europe travelled east to Central Asia and China and vice versa, and the Muslim world could only interact with northern Europe via Khazar intermediaries. The Radhanites, a guild of medieval Jewish merchants, had a trade route that ran through Khazaria, and may have been instrumental in the Khazars' conversion to Judaism.

No Khazar paid taxes to the central government. Revenue came from a 10% levy on goods transiting through the region, and from tribute paid by subject nations. The Khazars exported honey, furs, wool, millet and other cereals, fish, and slaves. D.M. Dunlop and Artamanov asserted that the Khazars produced no material goods themselves, living solely on trade. This theory has been refuted by discoveries over the last half-century, which include pottery and glass factories.

Khazar coinage

The Khazars are known to have minted silver coins, called ''Yarmaqs''. Many of these were imitations of Arab dirhems with corrupted Arabic letters. Coins of the Caliphate were in widespread use due to their reliable silver content. Merchants from as far away as China, England, and Scandinavia accepted them regardless of their inability to read the Arab writing. Thus issuing imitation dirhems was a way to ensure acceptance of Khazar coinage in foreign lands.

Some surviving examples bear the legend "Ard al-Khazar" (Arabic for "land of the Khazars"). In 1999 a hoard of silver coins was discovered on the property of the Spillings farm in the Swedish island of Gotland. Among the coins were several dated 837/8 CE and bearing the legend, in Arabic script, "Moses is the Prophet of God" (a modification of the Muslim coin inscription "Muhammad is the Prophet of God"). In "Creating Khazar Identity through Coins", Roman Kovalev postulated that these dirhems were a special commemorative issue celebrating the adoption of Judaism by the Khazar ruler Bulan.

Extent of influence

The Khazar Khaganate was, at its height, an immensely powerful state. The Khazar heartland was on the lower Volga and the Caspian coast as far south as Derbent. In addition, from the late 7th century the Khazars controlled most of the Crimea and the northeast littoral of the Black Sea. By 800 Khazar holdings included most of the Pontic steppe as far west as the Dneiper and as far east as the Aral Sea (some Turkic history atlases show the Khazar sphere of influence extending well east of the Aral). During the Khazar-Arab war of the early 8th century, some Khazars evacuated to the Ural foothills, and some settlements may have remained.

Khazar towns

Khazar towns included:

Along the Caspian coast and Volga delta:

:Atil; Khazaran; Samandar

In the Caucasus:

:Balanjar; Kazarki; Sambalut; Samiran

In Crimea and Taman region:

:Kerch (also called Bospor); Theodosia; Güzliev (modern Eupatoria); Samkarsh (also called Tmutarakan, Tamatarkha); Sudak (also called Sugdaia)

In the Don valley:

:Sarkel

A number of Khazar settlements have been discovered in the Mayaki-Saltovo region. Some scholars suppose, that on the Dnieper, the Khazars founded a settlement called Sambat, which was part of what would become the city of Kiev. Chernihiv is also thought to have started as a Khazar settlement.

Tributary and subject nations

Many nations were tributaries of the Khazars. A client king subject to Khazar overlordship was called an "Elteber". At various times, Khazar vassals included:

Pontic steppes, Crimea and Turkestan

The Pechenegs; the Oghuz; the Crimean Goths; the Crimean Huns (Onogurs?); the early Magyars

Caucasus

Georgia;various Armenian principalities; Arran (Azerbaijan); the North Caucasian Huns; Lazica; the Caucasian Avars; the Kassogs; and the Lezgins.

Upper Don and Dnieper

Various East Slavic tribes such as the Derevlians and the Vyatichs; various early Rus' polities

Volga

Volga Bulgaria; the Burtas; various Uralic forest tribes such as the Mordvins and Ob-Ugrians; the Bashkir; the Barsils

Decline and fall

The 9th century is sometimes known as the ''Pax Khazarica'', a period of Khazar hegemony over the Pontic steppe that allowed trade to flourish and facilitated trans-Eurasian contacts. However, in the early 10th century the empire began to decline due to the attacks of both Vikings from Kievan Rus and various Turkic tribes. It enjoyed a brief revival under the strong rulers Aaron II and Joseph, who subdued rebellious client states such as the Alans and led victorious wars against Rus' invaders.

Kabar rebellion and the departure of the Magyars

At some point in the 9th century (as reported by Constantine Porphyrogenitus) a group of three Khazar clans called the Kabars revolted against the Khazar government. Mikhail Artamonov, Omeljan Pritsak and others have speculated that the revolt had something to do with a rejection of rabbinic Judaism; this is unlikely as it is believed that both the Kabars and mainstream Khazars had pagan, Jewish, Christian, and Muslim members. Pritsak maintained that the Kabars were led by the Khagan Khan-Tuvan Dyggvi in a war against the Bek. In any event Pritsak cited no primary source for his propositions in this matter. The Kabars were defeated and joined a confederacy led by the Magyars. It has been speculated that "Hungarian" derives from the Turkic word "Onogur", or "Ten Arrows", referring to two Uralic tribes and eight Turkic tribes (composed of Sabirs, Onogurs, and the three tribes of the Kabars).

In the closing years of the 9th century the Khazars and Oghuz allied to attack the Pechenegs, who had been attacking both nations. The Pechenegs were driven westward, where they forced out the Magyars (Hungarians) who had previously inhabited the Don-Dnieper basin in vassalage to Khazaria. Under the leadership of the chieftain Lebedias and later Árpád, the Hungarians moved west into modern-day Hungary. The departure of the Hungarians led to an unstable power vacuum and the loss of Khazar control over the steppes north of the Black Sea.

Diplomatic isolation and military threats

The alliance with the Byzantines began to collapse in the early 10th century. Byzantine and Khazar forces may have clashed in the Crimea, and by the 940s Constantine VII Porphyrogentius was speculating in ''De Administrando Imperio'' about ways in which the Khazars could be isolated and attacked. The Byzantines during the same period began to attempt alliances with the Pechenegs and the Rus', with varying degrees of success.

From the beginning of the 10th century, the Khazars found themselves fighting on multiple fronts as nomadic incursions were exacerbated by uprisings by former clients and invasions from former allies. According to the Schechter Text, the Khazar ruler Benjamin ben Menahem fought a war against a coalition of "'SY, TWRQY, 'BM, and PYYNYL," who were instigated and aided by "MQDWN". MQDWN or Macedon refers to the Byzantine Empire in many medieval Jewish writings; the other entities named have been tenuously identified by scholars including Omeljan Pritsak with the Burtas, Oghuz Turks, Volga Bulgars and Pechenegs, respectively. Though Benjamin was victorious, his son Aaron II had to face another invasion, this time led by the Alans. Aaron defeated the Alans with Oghuz help, yet within a few years the Oghuz and Khazars were enemies.

Ibn Fadlan reported Oghuz hostility to the Khazars during his journey c. 921. Some sources, discussed by Tamara Rice, claim that Seljuk, the eponymous progenitor of the Seljuk Turks, began his career as an Oghuz soldier in Khazar service in the early and mid-10th century, rising to high rank before he fell out with the Khazar rulers and departed for Khwarazm.

Rise of Rus'

Originally the Khazars were probably allied with various Norse factions who controlled the region around Novgorod. The Rus' Khaganate, an early Rus' polity in modern northwestern Russia and Belarus, was probably heavily influenced by the Khazars. The Rus' regularly travelled through Khazar-held territory to attack territories around the Black and Caspian Seas; in one such raid, the Khagan is said to have given his assent on the condition that the Rus' give him half of the booty. In addition, the Khazars allowed the Rus' to use the trade route along the Volga River. This alliance was apparently fostered by the hostility between the Khazars and Arabs. At a certain point, however, the Khazar connivance to the sacking of the Muslim lands by the Varangians led to a backlash against the Norsemen from the Muslim population of the Khaganate. The Khazar rulers closed the passage down the Volga for the Rus', sparking a war. In the early 960s, Khazar ruler Joseph wrote to Hasdai ibn Shaprut about the deterioration of Khazar relations with the Rus: "I have to wage war with them, for if I would give them any chance at all they would lay waste the whole land of the Muslims as far as Baghdad."

The Rus' warlords Oleg and Sviatoslav I of Kiev launched several wars against the Khazar khaganate, often with Byzantine connivance. The Schechter Letter relates the story of a campaign against Khazaria by HLGW (Oleg) around 941 (in which Oleg was defeated by the Khazar general Pesakh); this calls into question the timeline of the Primary Chronicle and other related works on the history of the Eastern Slavs.

Sviatoslav finally succeeded in destroying Khazar imperial power in the 960s. The Khazar fortresses of Sarkel and Tamatarkha fell to the Rus' in 965, with the capital city of Atil following circa 968 or 969. A visitor to Atil wrote soon after the sacking of the city: "The Rus' attacked, and no grape or raisin remained, not a leaf on a branch."

Khazars outside Khazaria

Khazar communities existed outside those areas under Khazar overlordship. Many Khazar mercenaries served in the armies of the Caliphate and other Islamic states. Documents from medieval Constantinople attest to a Khazar community mingled with the Jews of the suburb of Pera. Christian Khazars also lived in Constantinople, and some served in its armies, including, in the 9th and 10th centuries, the imperial ''Hetaireia'' bodyguard, where they formed their own separate company. The Patriarch Photius I of Constantinople was once angrily referred to by the Emperor as "Khazar-face", though whether this refers to his actual lineage or is a generic insult is unclear.

Abraham ibn Daud reported Khazar rabbinical students, or rabbinical students who were the descendants of Khazars, in 12th century Spain. Jews from Kiev and elsewhere in Russia, who may or may not have been Khazars, were reported in France, Germany and England.

The Kabars who settled in Hungary in the late ninth and early 10th centuries may have included Khazars among their number. Some Khazars probably fled foreign conquest into Hungary and elsewhere in Eastern Europe.

Polish legends speak of Jews being present in Poland before the establishment of the Polish monarchy. Polish coins from the 12th and 13th centuries sometimes bore Slavic inscriptions written in the Hebrew alphabet though connecting these coins to Khazar influence is purely a matter of speculation.

Late references to the Khazars

There is debate as to the temporal and geographic extent of Khazar polities following Sviatoslav's sack of Atil in 968/9, or even whether any such states existed. The Khazars may have retained control over some areas in the Caucasus for another two centuries, but sparse historical records make this difficult to confirm.

The evidence of later Khazar polities includes the fact that Sviatoslav did not occupy the Volga basin after he destroyed Atil, and departed relatively quickly to embark on his campaign in Bulgaria. The permanent conquest of the Volga basin seems to have been left to later waves of steppe peoples like the Kipchaks and Cumans.

Jewish sources

A letter in Hebrew dated AM 4746 (985–986) refers to "our lord David, the Khazar prince" who lived in Taman. The letter said that this David was visited by envoys from Kievan Rus' to ask about religious matters — this could be connected to the Vladimir conversion which took place during the same time period. Taman was a principality of Kievan Rus' around 988, so this successor state (if that is what it was) may have been conquered altogether. The authenticity of this letter, the Mandgelis Document, has however been questioned by such scholars as D. M. Dunlop.

Abraham ibn Daud, a 12th-century Spanish rabbi, reported meeting Khazar rabbinical students in Toledo, and that they informed him that the "remnant of them is of the rabbinic faith." This reference indicates that some Khazars maintained ethnic, if not political, autonomy at least two centuries after the sack of Atil.

Petachiah of Ratisbon, a 13th-century rabbi and traveler, reported traveling through "Khazaria", though he gave few details of its inhabitants except to say that they lived amidst desolation in perpetual mourning.

He further related:

The account of the conversion of the "seven kings of Meshech" is extremely similar to the accounts of the Khazar conversion given in the Kuzari, and in King Joseph's Reply. It is possible that Meshech refers to the Khazars, or to some Judaized polity influenced by them. Arguments against this possibility include the reference to "seven kings" (though this, in turn, could refer to seven successor tribes or state micropolities).

Arabic and Muslim sources

Ibn Hawqal and al-Muqaddasi refer to Atil after 969, indicating that it may have been rebuilt. Al-Biruni (mid-11th century) reported that Atil was in ruins, and did not mention the later city of Saqsin which was built nearby, so it is possible that this new Atil was only destroyed in the middle of the 11th century. Even assuming al-Biruni's report was not an anachronism, there is no evidence that this "new" Atil was populated by Khazars rather than by Pechenegs or a different tribe.

Ibn al-Athir, who wrote around 1200, described "the raid of Fadhlun the Kurd against the Khazars". Fadhlun the Kurd has been identified as al-Fadhl ibn Muhammad al-Shaddadi, who ruled Arran and other parts of Azerbaijan in the 1030s. According to the account he attacked the Khazars but had to flee when they ambushed his army and killed 10,000 of his men. Two of the great early 20th century scholars on Eurasian nomads, Marquart and Barthold, disagreed about this account. Marquart believed that this incident refers to some Khazar remnant that had reverted to paganism and nomadic life. Barthold, (and more recently, Kevin Brook), took a much more skeptical approach and said that ibn al-Athir must have been referring to Georgians or Abkhazians. There is no evidence to decide the issue one way or the other.

Kievan Rus' sources

According to the Primary Chronicle, in 986 Khazar Jews were present at Vladimir's disputation to decide on the prospective religion of the Kievian Rus'. Whether these were Jews who had settled in Kiev or emissaries from some Jewish Khazar remnant state is unclear. The whole incident is regarded by a few radical scholars as a fabrication, but the reference to Khazar Jews (after the destruction of the Khaganate) is still relevant. Heinrich Graetz alleged that these were Jewish missionaries from the Crimea, but provided no reference to primary sources for his allegation.

In 1023 the Primary Chronicle reports that Mstislav (one of Vladimir's sons) marched against his brother Yaroslav with an army that included "Khazars and Kasogs". Kasogs were an early Circassian people. "Khazars" in this reference is considered by most to be intended in the generic sense, but some have questioned why the reference reads "Khazars and Kasogs", when "Khazars" as a generic would have been sufficient. Even if the reference is to Khazars, of course, it does not follow that there was a Khazar state in this period. They could have been Khazars under the rule of the Rus.

A Kievian prince named Oleg (not to be confused with Oleg of Kiev) was reportedly kidnapped by "Khazars" in 1078 and shipped off to Constantinople, although most scholars believe that this is a reference to the Kipchaks or other steppe peoples then dominant in the Pontic region. Upon his conquest of Tmutarakan in the 1080s Oleg gave himself the title "Archon of Khazaria".

Byzantine, Georgian and Armenian sources

Kedrenos documented a joint attack on the Khazar state in Kerch, ruled by Georgius Tzul, by the Byzantines and Russians in 1016. Following 1016, there are more ambiguous references in Eastern Christian sources to Khazars that may or may not be using "Khazars" in a general sense (the Arabs, for example, called all steppe people "Turks"; the Romans/Byzantines called them all "Scythians"). Jewish Khazars were also mentioned in a Georgian chronicle as a group that inhabited Derbent in the late 12th century.

At least one 12th-century Byzantine source refers to tribes practicing Mosaic law and living in the Balkans; see Khalyzians. The connection between this group and the Khazars is rejected by most modern Khazar scholars.

Western sources

Giovanni di Plano Carpini, a 13th century Papal legate to the court of the Mongol Khan Guyuk, gave a list of the nations the Mongols had conquered in his account. One of them, listed among tribes of the Caucasus, Pontic steppe and the Caspian region, was the "Brutakhi, who are Jews." The identity of the Brutakhi is unclear. Giovanni later refers to the Brutakhi as shaving their heads. Though Giovanni refers to them as Kipchaks, they may have been a remnant of the Khazar people. Alternatively, they may have been Kipchak converts to Judaism (possibly connected to the Krymchaks or the Crimean Karaites).

Khazar place names today

Today, various place names invoking ''Khazar'' persist. Indeed, the Caspian Sea, traditionally known as the ''Hyrcanian Sea'' and ''Mazandaran Sea'' in Persian, came to be known to Iranians as the ''Khazar Sea'' as an alternative name. Many other cultures still call the Caspian Sea "Khazar Sea"; ''e.g.'' "Xəzər dənizi" in Azerbaijani, "Hazar Denizi" in Turkish, "Bahr ul-Khazar" in Arabic (although "Bahr Qazween" is becoming more popular now), "Darya-ye Khazar" in Persian. In Hungary, there are villages (and people with family names) called Kozár and Kazár.

Debate about Khazar conversion to Judaism

Date and extent of the conversion

The date of the conversion of the Khazars to Judaism, and whether it occurred as one event or as a sequence of events over time, is widely disputed. The issues surrounding this controversy are discussed above.

The number of Khazars who converted to Judaism is also hotly contested, with historical accounts ranging from claims that only the King and his retainers had embraced Judaism, to the claim that the majority of the lay population had converted. D.M. Dunlop was of the opinion that only the upper class converted; this was the majority view until relatively recently. Analysis of recent archaeological grave evidence by such scholars as Kevin A. Brook asserts that the sudden shift in burial customs, with the abandonment of pagan-style burial with grave goods and the adoption of simple shroud burials during the mid-9th century suggests a more widespread conversion. A mainstream scholarly consensus does not yet exist regarding the extent of the conversions.

Crimean Karaites

Turkic-speaking Karaites (in the Crimean Tatar language, ''Qaraylar'') have lived in Crimea for centuries. Their origin is a matter of great controversy. Some regard them as descendants of Karaite Jews who settled in Crimea and adopted a form of the Kypchak tongue (see Karaim language). Others view them as descendants of Khazar or Kipchak converts to Karaite Judaism. Today many Crimean Karaites deny Israelite origins and consider themselves to be descendants of the Khazars. The consensus view among historians, however, considers that religion form of the Khazars was Talmudic Judaism. Some modern Crimean Karaites seek to distance themselves from being identified as Jews, emphasizing what they view as their Turkic heritage and claiming that they are Turkic practitioners of a "Mosaic religion" separate and distinct from Judaism.

Krymchaks

The Krymchaks are Turkic people, community of Turkic languages and adherents of Rabbinic Judaism living in Crimea. In the late 7th century most of Crimea fell to the Khazars. The extent to which the Krymchaks influenced the ultimate conversion of the Khazars and the development of Khazar Judaism is unknown. During the period of Khazar rule, intermarriage between Crimean Jews and Khazars is likely, and the Krymchaks probably absorbed numerous Khazar refugees during the decline and fall of the Khazar kingdom (a Khazar successor state, ruled by Georgius Tzul, was centered on Kerch). It is known that Kipchak converts to Judaism existed, and it is possible that from these converts the Krymchaks adopted their distinctive language. They have historically lived in close proximity to the Crimean Karaites. At first krymchak was a Russian descriptive used to differentiate them from their Ashkenazi coreligionists, as well as other Jewish communities in the former Russian Empire such as the Georgian Jews, but in the second half of the 19th century this name was adopted by the Krymchaks themselves.

Theory of Khazar ancestry of Ashkenazi Jews

Early Khazar theories

The theory that all or most Ashkenazi Jews might be descended from Khazars dates back to the racial studies of late 19th century Europe, and was frequently cited to assert that most modern Jews are not descended from Israelites and/or to refute Israeli claims to Israel. It was first publicly proposed in lecture given by the racial-theorist Ernest Renan on January 27, 1883, titled "Judaism as a Race and as Religion." It was repeated in articles in ''The Dearborn Independent'' in 1923 and 1925, and popularized by racial theorist Lothrop Stoddard in a 1926 article in the ''Forum'' titled "The Pedigree of Judah", where he argued that Ashkenazi Jews were a mix of people, of which the Khazars were a primary element. Stoddard's views were "based on nineteenth and twentieth-century concepts of race, in which small variations on facial features as well as presumed accompanying character traits were deemed to pass from generation to generation, subject only to the corrupting effects of marriage with members of other groups, the result of which would lower the superior stock without raising the inferior partners." This theory was adopted by British Israelites, who saw it as a means of invalidating the claims of Jews (rather than themselves) to be the true descendants of the ancient Israelites, and was supported by early anti-Zionists. it has also been pointed out that his discussion of theories about Ashkenazi descent is entirely lacking scientific or historiographical support; to the extent that Koestler referred to place-names and documentary evidence his analysis has been described as a mixture of flawed etymologies and misinterpreted primary sources. Commentors have also noted that Koestler mischaracterized the sources he cited, particularly D.M. Dunlop's ''History of the Jewish Khazars'' (1954). Dunlop himself stated that the theory that Eastern European Jews were the descendants of the Khazars, "... can be dealt with very shortly, because there is little evidence which bears directly upon it, and it unavoidably retains the character of a mere assumption."

Koestler, an Ashkenazi Jew himself, was pro-Zionist based on secular considerations, and did not see alleged Khazar ancestry as diminishing the claim of Jews to Israel, which he felt was based on the United Nations mandate, and not on Biblical covenants or genetic inheritance. In his view, "The problem of the Khazar infusion a thousand years ago ... is irrelevant to modern Israel". In addition, he was apparently "either unaware of or oblivious to the use anti-Semites had made to the Khazar theory since its introduction at the turn of the century."

Theories linking Jews to Khazars today

Although the Khazar theory is contradicted by genetic evidence and has little support amongst academics, in the Arab world it still enjoys popularity among anti-Zionists and antisemites; Such proponents argue that if Ashkenazi Jews are primarily Khazar and not Semitic in origin, they would have no historical claim to Israel, nor would they be the subject of God's Biblical promise of Canaan to the Israelites, thus undermining the theological basis of both Jewish religious Zionists and Christian Zionists. In the 1970s and 80s the Khazar theory was also advanced by some Russian chauvinist antisemites, particularly the historian Lev Gumilyov, who portrayed "Judeo-Khazars" as having repeatedly sabotaged Russia's development since the 7th century.

Bernard Lewis stated in 1999:

This theory… is supported by no evidence whatsoever. It has long since been abandoned by all serious scholars in the field, including those in Arab countries, where the Khazar theory is little used except in occasional political polemics.

The Israeli historian of cinema, French intellectual history, and nationalism Shlomo Sand explored the theme of the Khazar ancestry of the Ashkenazi Jews in his controversial book ''The Invention of the Jewish People'', first published in 2008. In it he states that Israeli historians have marginalized the thesis of Khazar ancestry, and that from 1951 to 2008, not a single historical work on the Khazars had been published in Hebrew. He writes that until the state of Israel was founded, this theory was accepted by Zionist and non-Zionist historians alike, and argues that the theory did not fit the preferred nationalist narrative of a people returning to its ancestral land to reclaim what was rightfully theirs, and so fell out of favor, particularly after 1967. Some historians have criticised the quality of Sand's research; Simon Schama, in his review of Sand's book, writes: "to argue that the entirety of Ashkenazi Jewry must necessarily descend from the Khazars is to make precisely the uncritical claim of uninterrupted genealogy Sand is eager to dispute in the wider context of Jewish history. Anita Shapira wrote "Sand bases his arguments on the most esoteric and controversial interpretations, while seeking to undermine the credibility of important scholars by dismissing their conclusions without bringing any evidence to bear."

Genetic studies on Ashkenazi Jewry

A 1999 study by Hammer ''et al.'', published in the Proceedings of the United States National Academy of Sciences compared the Y chromosomes of Ashkenazi, Roman, North African, Kurdish, Near Eastern, Yemenite, and Ethiopian Jews with 16 non-Jewish groups from similar geographic locations. It found that "Despite their long-term residence in different countries and isolation from one another, most Jewish populations were not significantly different from one another at the genetic level... The results support the hypothesis that the paternal gene pools of Jewish communities from Europe, North Africa, and the Middle East descended from a common Middle Eastern ancestral population, and suggest that most Jewish communities have remained relatively isolated from neighboring non-Jewish communities during and after the Diaspora." According to Nicholas Wade "The results accord with Jewish history and tradition and refute theories like those holding that Jewish communities consist mostly of converts from other faiths, or that they are descended from the Khazars, a medieval Turkish tribe that adopted Judaism."

A 2010 study on Jewish ancestry by Atzmon ''et al.'' says "Two major groups were identified by principal component, phylogenetic, and identity by descent (IBD) analysis: Middle Eastern Jews and European/Syrian Jews. The IBD segment sharing and the proximity of European Jews to each other and to southern European populations suggested similar origins for European Jewry and refuted large-scale genetic contributions of Central and Eastern European and Slavic populations to the formation of Ashkenazi Jewry."

Concerning male-line ancestry, several Y-DNA studies have tested the hypothesis of Khazar ancestry amongst Ashkenazim. In these studies Haplogroup R1a chromosomes (sometimes called Eu 19) have been identified as potential evidence of one line of Eastern European ancestry amongst Ashkenazim, which could possibly be Khazar. One concluded that "neither the NRY haplogroup composition of the majority of Ashkenazi Jews nor the microsatellite haplotype composition of the R1a1 haplogroup within Ashkenazi Levites is consistent with a major Khazar or other European origin" and another that "if the R-M17 chromosomes in Ashkenazi Jews do indeed represent the vestiges of the mysterious Khazars then, according to our data, this contribution was limited to either a single founder or a few closely related men, and does not exceed ~ 12% of the present-day Ashkenazim."

Other claims of descent

Others have claimed Khazar origins for such groups as the Mountain Jews and Georgian Jews. There is little evidence to support these theories, although it is possible that some Khazar descendants found their way into these communities. Non-Jewish groups who claim at least partial descent from the Khazars include the Kumyks and Crimean Tatars; as with the above-mentioned Jewish groups, these claims are subject to a great deal of controversy and debate.

Fiction

The ''Kuzari'' is one of most famous works of the medieval Spanish Jewish philosopher and poet Rabbi Yehuda Halevi. Divided into five essays ("ma'amarim" (namely, Articles)), it takes the form of a dialogue between the pagan king of the Khazars and a Jew who was invited to instruct him in the tenets of the Jewish religion. Originally written in Arabic, the book was translated by numerous scholars (including Judah ibn Tibbon) into Hebrew and other languages. Though the book is not considered a historical account of the Khazar conversion to Judaism, scholars such as D.M. Dunlop and A.P. Novoseltsev have postulated that Yehuda had access to Khazar documents upon which he loosely based his work. His contemporary Avraham ibn Daud reported meeting Khazar rabbinical students in Toledo, Spain in the mid-12th century. In any case, however, the book is in the main - and clearly intended to be - an exposition of the basic tenets of the Jewish religion, rather than a historical account of the actual conversion of the Khazars to Judaism.

The question of mass religious conversion is a central theme in Milorad Pavić's international bestselling novel ''Dictionary of the Khazars''. The novel, however, contained many invented elements and had little to do with actual Khazar history. More recently, several novels, including H.N. Turteltaub's ''Justinian'' (about the life of Justinian II) and Marek Halter's ''Book of Abraham'' and ''Wind of the Khazars'' have dealt either directly or indirectly with the topic of the Khazars and their role in history.

In 2007, the ''New York Times Magazine'' serialized a novel by Michael Chabon entitled ''Gentlemen of the Road'' which features 10th century Khazar characters.

See also

Conversion to Judaism

Gazaria (Genoese colonies)

History of the Jews in Russia and the Soviet Union

History of Kiev

History of Turkish-Jewish Relations

Jewish Polish history origins to 1600s

Khazar Correspondence

Kievian Letter

Kuzari

Lev Gumilev

List of Khazar rulers

Rus' Khaganate

Rus'-Byzantine War (860)

Rus'-Byzantine War (907)

Rus'-Byzantine War (941)

Rus'-Byzantine War (968-971)

Schechter Letter

Turkic peoples

*Crimean Karaites, an ethnic Turkic community practicing Judaism

*Krymchaks, an ethnic Turkic community practicing Judaism

Khazars in fiction

Notes

Resources

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Svetlana Pletneva. ''Khazary'', 2nd ed. Moscow: Nauka, 1986.

Omeljan Pritsak. "The Khazar Kingdom's Conversion to Judaism." (Journal Article in ''Harvard Ukrainian Studies'', 1978)

Omeljan Pritsak. "The Pre-Ashkenazic Jews of Eastern Europe in Relation to the Khazars, the Rus', and the Lithuanians". ''Ukrainian-Jewish Relations in HIstorical Perspective'', ed. Howard Aster and Peter J. Potichnyj. Edmonton, Alberta: Canadian Institute of Ukrainian Studies Press, 1990. p. 7.

Rossman, Vadim. ''Russian Intellectual Antisemitism in the Post-Communist Era'', University of Nebraska Press, 2002. ISBN 0803239483

Sand, Shlomo (2009): ''The Invention of the Jewish People''. Verso. ISBN 978-1-84467-422-0

A. Scharf. ''Byzantine Jewry: From Justinian to the Fourth Crusade. London, 1971.

Starr, Joshua, ''The Jews in the Byzantine Empire 641-1204'' Burt Franklin (1970).

Tamara Talbot Rice. The Seljuks in Asia Minor. Thames and Hudson, London, 1961. pp. 18–19.

Vital, David (1999): ''A People Apart: A History of the Jews in Europe''. Oxford University Press. ISBN 0-19-821980-6

Zolitor, Jeff, Wolfe, Peter "The Khazars" Philadelphia: Conference of the Congress of Secular Jewish Organizations, (2002), Canadian Jewish Outlook (Sept/Oct 2002) /www.csjo.org/pages/essays/essaykhazars.htm

Works written before 1915

Blind, Karl. "A Forgotten Turkish Nation in Europe". ''The Gentleman's Quarterly''. Vol. CCXLI, No. 19. London: Chatto & Windus, 1877. pp. 439–460.

''Itinéraires de la Terre Sainte'', Carmody, (Brussels, 1847)

''Sur le Khazars''. Vivien St. Martin. (Paris, 1851)

''Ibn Dasta'', translated by Daniel Chwolson, (St. Petersburg, 1869)

''Der khazarische Königsbrief'', Cassel, (Berlin, 1877)

''Der Ursprung der Magyaren'', Vambéry, (Leipzig, 1882)

''Das Buch se-Chazari'', Hirschfield, (Breslau, 1885)

''Pre- and Proto-historic Finns'', Abercromby, (London, 1898)

''Osteuropäische und Ostasiatische Streifzüge'', Marquart, (Leipzig, 1903)

''Jewish Quarterly Review'', Volume iii, Pages 181–219, "An Unknown Khazar Document," (n.s., Philadelphia, 1913)

Accounts of Oriental writers were published at St. Petersburg by Fraehn, (1821), and by Harkavy, (1874 et seq.)

External links

The Kievan Letter scan in the Cambridge University Library collection.

Golubovsky Peter V. (1888) Bulgarians and Khazars, the eastern neighbors of Russia under Vladimir I of Kiev (Болгары и хазары, восточные соседи Руси при Владимире Святом) at Runivers.ru in DjVu format

Khazaria.com

Resources > Medieval Jewish History > The Khazars The Jewish History Resource Center, Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem

The Khazars by Yair Davidiy

German Wikipedia map showing expansion of the Khazar Khaganate

Khazar enty on Regnal Chronologies

Khazar Historic Maps

Norman Finkelshteyn's Jewish Warriors – The Khazar Khaganate

The Kitab al-Khazari of Judah Hallevi, full English translation at sacred-texts.com

Khazar and West-Turkish dining habits

Article on the Khazar military for wargamers

The Khazar Myth and the New Anti-Semitism by Steven Plaut

660 лет вместе и 50 лет лжи ''(660 Years Together and 50 Years of Lies)'' by Semyon Charny. Lechaim magazine, March 2003.

The Khazar Kingdom: A Jewish Empire in the Middle Ages

Ancient lost capital of the Khazar kingdom found

Category:Former countries in Europe Category:Historical Turkic states Category:History of the Turkic people Category:Groups who converted to Judaism Category:Turkic dynasties

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Coordinates	10°28′00″N68°01′00″N
Group	Ashkenazi Jews( ''Y'hude Ashk'naz'' in Biblical Hebrew; ''Y'hudey Ashknoz'' in Ashkenazi Hebrew)
Poptime	8–11.2 million
Region1
Pop1	5–6 million
Region2
Pop2	2.8–4 million
Langs	''Historical:'' Yiddish ''Modern:'' Local languages, primarily: English, Hebrew, Russian
Rels	primarily Judaism
Related	Sephardi Jews, Mizrahi Jews, and other Jewish ethnic divisions. }}

Ashkenazi Jews, also known as Ashkenazic Jews or Ashkenazim (, , singular: ; also , ''Y'hudey Ashkenaz'', "the Jews of Ashkenaz"), are the Jews descended from the medieval Jewish communities along the Rhine in Germany from Alsace in the south to the Rhineland in the north. ''Ashkenaz'' is the medieval Hebrew name for this region and thus for Germany. Thus, ''Ashkenazim'' or ''Ashkenazi Jews'' are literally "German Jews." Later, Jews from Western and Central Europe came to be called "Ashkenaz" because the main centers of Jewish learning were located in Germany. Ashkenaz is also a Japhetic patriarch in the Table of Nations (Genesis 10).

Many Ashkenazi Jews later migrated, largely eastward, forming communities in non German-speaking areas, including Hungary, Poland, Belarus, Lithuania, Russia, Ukraine, Eastern Europe, and elsewhere between the 11th and 19th centuries. With them, they took and diversified Yiddish, a Germanic language with Hebrew influence, written in Hebrew letters. It had developed in medieval times as the ''lingua franca'' among Ashkenazi Jews. The Jewish communities of three cities along the Rhine: Speyer, Worms and Mainz, created the SHUM league (SHUM after the first Hebrew letters of Shpira, Vermayza, and Magentza). The ShUM-cities are considered the cradle of the distinct Ashkenazi culture and liturgy.

Although in the 11th century, they composed only 3 percent of the world's Jewish population, at their peak in 1931, Ashkenazi Jews accounted for 92 percent of the world's Jews. Today they make up approximately 80 percent of Jews worldwide. Most Jewish communities with extended histories in Europe are Ashkenazim, with the exception of those associated with the Mediterranean region. The majority of the Jews who migrated from Europe to other continents in the past two centuries are Ashkenazim, Eastern Ashkenazim in particular.

Definition

The exact definition of Jewishness is not universally agreed upon—neither by religious scholars (especially across different denominations); nor in the context of politics (as applied to those who wish to make Aliyah); nor even in the conventional, everyday sense where 'Jewishness' may be loosely understood by the casual observer as encompassing both religious and secular Jews, or religious Jews alone. This makes it especially difficult to define who is an Ashkenazi Jew. The people have been defined differently from religious, cultural, or ethnic perspectives.

Since the overwhelming majority of Ashkenazi Jews no longer live in Eastern Europe, the isolation that once favored a distinct religious tradition and culture has vanished. Furthermore, the word ''Ashkenazi'' is being used in non-traditional ways, especially in Israel. By conservative and orthodox philosophies, a person can only be considered a Jew if his or her mother was Jewish (meaning, more specifically, either matrilineal descent from a female believed to be present at Mt. Sinai when the ten commandments were given, or else descent from a female who was converted to Judaism before the birth of her children), or if he or she has personally converted to Judaism. This means that a person can be Ashkenazi but not considered a Jew by some of those within the Jewish communities, making the term "Ashkenazi" more applicable as broad ethnicity which evolved from the practice of Judaism in Europe.

By religion

Religious Jews have Minhagim, customs, in addition to Halakha, or religious law, and different interpretations of law. Different groups of religious Jews in different geographic areas historically adopted different customs and interpretations. On certain issues, Orthodox Jews are required to follow the customs of their ancestors, and do not believe they have the option of picking and choosing. Therefore, observant Jews at times find it important for religious reasons to ascertain who their household's religious ancestors are in order to know what customs their household should follow. These times include, for example, when two Jews of different ethnic background marry, when a non-Jew converts to Judaism and determines what customs to follow for the first time, or when a lapsed or less observant Jew returns to traditional Judaism and must determine what was done in his or her family's past. In this sense, "Ashkenazic" refers both to a family ancestry and to a body of customs binding on Jews of that ancestry.

In a religious sense, an Ashkenazi Jew is any Jew whose family tradition and ritual follows Ashkenazi practice. Until the Ashkenazi community first began to develop in the Early Middle Ages, the centers of Jewish religious authority were in the Islamic world, at Baghdad and in Islamic Spain. Ashkenaz (Germany) was so distant geographically that it developed a ''minhag'' of its own. Ashkenazi Hebrew came to be pronounced in ways distinct from other forms of Hebrew.

In this respect, the counterpart of Ashkenazi is Sephardic, since most non-Ashkenazi Orthodox Jews follow Sephardic rabbinical authorities, whether or not they are ethnically Sephardic. By tradition, a Sephardic or Mizrahi woman who marries into an Orthodox or Haredi Ashkenazi Jewish family raises her children to be Ashkenazi Jews; conversely an Ashkenazi woman who marries a Sephardi or Mizrahi man is expected to take on Sephardic practice and the children inherit a Sephardic identity, though in practice many families compromise. A convert generally follows the practice of the beth din that converted him or her.

With the integration of Jews from around the world in Israel, North America, and other places, the religious definition of an Ashkenazi Jew is blurring, especially outside Orthodox Judaism. Many Sephardic and Mizrahi Jews have joined liberal movements that originally developed within Ashkenazi Judaism. In recent decades, the congregations which they have joined have often embraced them, and absorbed new traditions into their ''minhag''. Rabbis and cantors in most non-Orthodox movements study Hebrew in Israel, where they learn Sephardic rather than Ashkenazi Hebrew pronunciation. Ashkenazi congregations are adopting Sephardic or modern Israeli melodies for many prayers and traditional songs. Since the middle of the 20th century, there has been a gradual syncretism and fusion of traditions. This is affecting the ''minhag'' of all but the most traditional congregations.

New developments in Judaism often transcend differences in religious practice between Ashkenazi and Sephardic Jews. In North American cities, social trends such as the chavurah movement, and the emergence of "post-denominational Judaism" often bring together younger Jews of diverse ethnic backgrounds. In recent years, there has been increased interest in ''Kabbalah'', which many Ashkenazi Jews study outside of the Yeshiva framework. Another trend is the new popularity of ecstatic worship in the Jewish Renewal movement and the Carlebach style minyan, both of which are nominally of Ashkenazi origin.

By culture

Culturally, an Ashkenazi Jew can be identified by the concept of ''Yiddishkeit'', which means “Jewishness” in the Yiddish language. ''Yiddishkeit'' is specifically the Jewishness of Ashkenazi Jews.

Before the Haskalah and the emancipation of Jews in Europe, this meant the study of Torah and Talmud for men, and a family and communal life governed by the observance of Jewish Law for men and women. From the Rhineland to Riga to Romania, most Jews prayed in liturgical Ashkenazi Hebrew, and spoke Yiddish in their secular lives.

But with modernization, ''Yiddishkeit'' now encompasses not just Orthodoxy and Hasidism, but a broad range of movements, ideologies, practices, and traditions in which Ashkenazi Jews have participated and somehow retained a sense of Jewishness. Although a far smaller number of Jews still speak Yiddish, ''Yiddishkeit'' can be identified in manners of speech, in styles of humor, in patterns of association. Broadly speaking, a Jew is one who associates culturally with Jews, supports Jewish institutions, reads Jewish books and periodicals, attends Jewish movies and theater, travels to Israel, visits ancient synagogues in Prague, and so forth. It is a definition that applies to Jewish culture in general, and to Ashkenazi Yiddishkeit in particular.

Contemporary population migrations have contributed to a reconfigured Jewishness among Jews of Ashkenazi descent that transcends Yiddishkeit and other traditional articulations of Ashkenazi Jewishness. As Ashkenazi Jews moved away from Eastern Europe, settling mostly in Israel, North America, and other English-speaking areas, the geographic isolation which gave rise to Ashkenazim has given way to mixing with other cultures, and with non-Ashkenazi Jews who, similarly, are no longer isolated in distinct geographic locales. For Ashkenazi Jews living in Eastern Europe, chopped liver and gefilte fish were archetypal Jewish foods. To contemporary Ashkenazi Jews living both in Israel and in the diaspora, Middle Eastern foods such as hummus and falafel, neither traditional to the historic Ashkenazi experience, have become central to their lives as Ashkenazi Jews in the current era. Hebrew has replaced Yiddish as the primary Jewish language for many Ashkenazi Jews, although many Hasidic and Hareidi groups continue to use Yiddish in daily life.

France's blended Jewish community is typical of the cultural recombination that is going on among Jews throughout the world. Although France expelled its original Jewish population in the Middle Ages, by the time of the French Revolution, there were two distinct Jewish populations. One consisted of Sephardic Jews, originally refugees from the Inquisition and concentrated in the southwest, while the other community was Ashkenazi, concentrated in formerly German Alsace, and speaking mainly Yiddish. The two communities were so separate and different that the National Assembly emancipated them separately in 1791.

But after emancipation, a sense of a unified French Jewry emerged, especially when France was wracked by the Dreyfuss affair in the 1890s. In the 1920s and 1930s, Ashkenazi Jews from eastern Europe arrived in large numbers as refugees from antisemitism, the Russian revolution, and the economic turmoil of the Great Depression. By the 1930s, Paris had a vibrant Yiddish culture, and many Jews were involved in radical political movements. After the Vichy years and the Holocaust, the French Jewish population was augmented once again, first by refugees from Eastern Europe, and later by immigrants and refugees from North Africa, many of them francophone.

Then, in the 1990s, yet another Ashkenazi Jewish wave began to arrive from countries of the former Soviet Union and Eastern Europe. The result is a pluralistic Jewish community that still has some distinct elements of both Ashkenazi and Sephardic culture. But in France, it is becoming much more difficult to sort out the two, and a distinctly French Jewishness has emerged.

By ethnicity

In an ethnic sense, an Ashkenazi Jew is one whose ancestry can be traced to the Jews of Central and Eastern Europe. For roughly a thousand years, the Ashkenazim were a reproductively isolated population in Europe, despite living in many countries, with little inflow or outflow from migration, conversion, or intermarriage with other groups, including other Jews. Human geneticists have identified genetic variations that have high frequencies among Ashkenazi Jews, but not in the general European population. This is true for patrilineal markers (Y-chromosome haplotypes) as well as for matrilineal markers (mitotypes).

Since the middle of the 20th century, many Ashkenazi Jews have intermarried, both with members of other Jewish communities and with people of other nations and faiths, while some Jews have also adopted children from other ethnic groups or parts of the world and raised them as Jews. Conversion to Judaism, rare for nearly 2,000 years, has become more common.

A 2006 study found Ashkenazi Jews to be a clear, relatively homogenous genetic subgroup. Strikingly, regardless of the place of origin, Ashkenazi Jews can be grouped in the same genetic cohort — that is, regardless of whether an Ashkenazi Jew's ancestors came from Poland, Russia, Hungary, Lithuania, or any other place with a historical Jewish population, they belong to the same ethnic group. The research demonstrates the endogamy of the Jewish population in Europe and lends further credence to the idea of Ashkenazi Jews as an ethnic group. Moreover, though intermarriage among Jews of Ashkenazi descent has become increasingly more common, many Ultra-Orthodox Jews, particularly members of Hasidic or Hareidi sects, continue to marry exclusively fellow Ashkenazi Jews. This trend keeps Ashkenazi genes prevalent and also helps researchers further study the genes of Ashkenazi Jews with relative ease. It is noteworthy that these Ultra-Orthodox Jews often have extremely large families.

Realignment in Israel

In Israel, the term ''Ashkenazi'' is now used in ways that have nothing to do with its original meaning; it is often applied to all Jews of European background living in Israel, including sometimes for those whose ethnic background is actually Sephardic. Jews of any non-Ashkenazi background, including Mizrahi, Yemenite, Kurdish and others who have no connection with the Iberian Peninsula, have similarly come to be lumped together as Sephardic. Jews of mixed background are increasingly common, partly because of intermarriage between Ashkenazi and non-Ashkenazi, and partly because many do not see such historic markers as relevant to their life experiences as Jews.

Religious Ashkenazi Jews living in Israel are obliged to follow the authority of the chief Ashkenazi rabbi in halakhic matters. In this respect, a religiously Ashkenazi Jew is an Israeli who is more likely to support certain religious interests in Israel, including certain political parties. These political parties result from the fact that a portion of the Israeli electorate votes for Jewish religious parties; although the electoral map changes from one election to another, there are generally several small parties associated with the interests of religious Ashkenazi Jews. The role of religious parties, including small religious parties which play important roles as coalition members, results in turn from Israel's composition as a complex society in which competing social, economic, and religious interests stand for election to the Knesset, a unicameral legislature with 120 seats.

History

History of Jews in Europe before the Ashkenazim

Although the historical record is very limited, there is a scholarly consensus of cultural, linguistic, and genetic evidence that the Ashkenazi Jewish population originated in the Middle East. Jews have lived in Germany, or "Ashkenaz", at least since the early 4th century. They brought with them both Rabbinic Judaism and the Babylonian Talmudic culture that underlies it. Yiddish, once spoken by the vast majority of Ashkenazi Jewry, is a Germanic language that developed from the Middle High German vernacular, written with Hebrew characters, and heavily influenced by Hebrew and Aramaic.

After the Roman empire had overpowered the Jewish resistance in the First Jewish–Roman War in Judea and destroyed the Jewish Temple in Jerusalem in 70 CE, the complete Roman takeover of Judea followed the Bar Kochba rebellion of 132-135 CE. Though their numbers were greatly reduced, Jews continued to populate large parts of Iudaea province (renamed to Palaestina), remaining a majority in Galilee for several hundred years. However, the Romans no longer recognized the authority of the Sanhedrin or any other Jewish body, and Jews were prohibited from living in Jerusalem. Outside the Roman Empire, a large Jewish community remained in Mesopotamia. Other Jewish populations could be found dispersed around the Mediterranean region, with the largest concentrations in the Levant, Egypt, Asia Minor, Greece, and Italy, including Rome. Smaller communities are recorded in southern Gaul (France), Spain, and North Africa.

Jews were denied full Roman citizenship until 212 CE, when Emperor Caracalla granted all free peoples this privilege. But, as a penalty for the first Jewish Revolt, Jews were required to pay a poll tax until the reign of Emperor Julian in 363. In the late Roman Empire, Jews were free to form networks of cultural and religious ties and enter into various local occupations. But, after Christianity became the official religion of Rome and Constantinople in 380, Jews were increasingly marginalized, and brutally persecuted.

In Syria-Palaestina and Mesopotamia, where Jewish religious scholarship was centered, the majority of Jews were still engaged in farming, as demonstrated by the preoccupation of early Talmudic writings with agriculture. In diaspora communities, trade was a common occupation, facilitated by the easy mobility of traders through the dispersed Jewish communities.

Throughout this period and into the early Middle Ages, some Jews assimilated into the dominant Greek and Latin cultures, mostly through conversion to Christianity. In Syria-Palaestina and Mesopotamia, the spoken language of Jews continued to be Aramaic, but elsewhere in the diaspora, most Jews spoke Greek. Conversion and assimilation were especially common within the Hellenized or Greek-speaking Jewish communities, amongst whom the Septuagint and Aquila of Sinope (Greek translations and adaptations of the Tanakh or Hebrew Bible) were the source of scripture. A remnant of this Greek-speaking Jewish population (the Romaniotes) survives to this day.

In the late Roman Empire, Jews are known to have lived in Cologne and Trier, as well as in what is now France. However, it is unclear whether there is any continuity between these late Roman communities and the distinct Ashkenazi Jewish culture that began to emerge about 500 years later. King Dagobert I of the Franks expelled the Jews from his Merovingian kingdom in 629. Jews in former Roman territories now faced new challenges as harsher anti-Jewish Church rulings were enforced.

In Mesopotamia, and in Persian lands free of Roman imperial domination, Jewish life fared much better. Since the conquest of Judea by Nebuchadnezzar II, this community had always been the leading diaspora community, a rival to the leadership of Judea. After conditions for Jews began to deteriorate in Roman-controlled lands, many of the religious leaders of Judea and the Galilee fled to the east. At the academies of Pumbeditha and Sura near Babylon, Rabbinic Judaism based on Talmudic learning began to emerge and assert its authority over Jewish life throughout the diaspora. Rabbinic Judaism created a religious mandate for literacy, requiring all Jewish males to learn Hebrew and read from the Torah. This emphasis on literacy and learning a second language would eventually be of great benefit to the Jews, allowing them to take on commercial and financial roles within Gentile societies where literacy was often quite low.

After the Islamic conquest of the Middle East and North Africa, new opportunities for trade and commerce opened between the Middle East and Western Europe. The vast majority of Jews now lived in Islamic lands. Urbanization, trade, and commerce within the Islamic world allowed Jews, as a highly literate people, to abandon farming and live in cities, engaging in occupations where they could use their skills. The influential, sophisticated, and well organized Jewish community of Mesopotamia, now centered in Baghdad, became the center of the Jewish world. In the Caliphate of Baghdad, Jews took on many of the financial occupations that they would later hold in the cities of Ashkenaz. Jewish traders from Baghdad began to travel to the west, renewing Jewish life in the western Mediterranean region. They brought with them Rabbinic Judaism and Babylonian Talmudic scholarship.

Charlemagne's expansion of the Frankish empire around 800, including northern Italy and Rome, brought on a brief period of stability and unity in Western Europe. This created opportunities for Jewish merchants to settle once again north of the Alps. Charlemagne granted the Jews freedoms similar to those once enjoyed under the Roman Empire. In addition, Jews from southern Italy, fleeing religious persecution, began to move into central Europe. These Jews carried with them, the Haplogroup G2c (Y-DNA) which now accounts for the largest haplogroup within the Ashkenazi population. Returning once again to Frankish lands, many Jewish merchants took on occupations in finance and commerce, including money lending, or usury. (Church legislation banned Christians from lending money in exchange for interest.) From Charlemagne's time to the present, there is a well-documented record of Jewish life in northern Europe, and by the 11th century, when Rashi of Troyes wrote his commentaries, Ashkenazi Jews had emerged also as interpreters and commentators on the Torah and Talmud.

High and Late Middle Ages migrations

Historical records show evidence of Jewish communities north of the Alps and Pyrenees as early as the 8th and 9th century. By the end of the first millenum, Jewish populations were well-established in Western Europe, later followed the Norman Conquest into England in 1066, and settled in many cities of the Rhine area by the end of the 11th century. With the onset of the Crusades, and the expulsions from England (1290), France (1394), and parts of Germany (15th century), Jewish migration pushed eastward into Poland, Lithuania, and Russia. Over this period of several hundred years, some have suggested, Jewish economic activity was focused on trade, business management, and financial services, due to several presumed factors: Christian European prohibitions restricting certain activities by Jews, preventing certain financial activities (such as "usurious" loans) between Christians, high rates of literacy, near universal male education, and ability of merchants to rely upon and trust family members living in different regions and countries.

By the 15th century, the Ashkenazi Jewish communities in Poland were the largest Jewish communities of the Diaspora. This area, which eventually fell under the domination of Russia, Austria, and Prussia (Germany), would remain the main center of Ashkenazi Jewry until the Holocaust.

The answer to why there was so little assimilation of Jews in Eastern Europe for so long would seem to lie in part in the probability that the alien surroundings in Eastern Europe were not conducive, though contempt did not prevent some assimilation. Furthermore, Jews lived almost exclusively in shtetls, maintained a strong system of education for males, heeded rabbinic leadership, and scorned the life-style of their neighbors; and all of these tendencies increased with every outbreak of antisemitism.

===Usage of the name=== In reference to the Jewish peoples of Northern Europe and particularly the Rhineland, the word ''Ashkenazi'' is often found in medieval rabbinic literature. References to Ashkenaz in Yosippon and Hasdai ibn Shaprut's letter to the king of the Khazars would date the term as far back as the 10th century, as would also Saadia Gaon's commentary on Daniel 7:8.

The word ''Ashkenaz'' first appears in the genealogy in the Tanakh (Genesis 10) as a son of Gomer and grandson of Japheth. It is thought that the name originally applied to the Scythians (Ishkuz), who were called ''Ashkuza'' in Assyrian inscriptions, and lake Ascanius and the region Ascania in Anatolia derive their names from this group.

''Ashkenaz'' in later Hebrew tradition became identified with the peoples of Germany, and in particular to the area along the Rhine.

Ashkenaz and the Ashkenazi contrast to the land of Knaan, a geo-ethnological term denoting the Jewish populations living east of the Elbe river as opposed to the Ashkenazi Jews living to the West of it, and the Sephardic Jews of Iberian Peninsula.

The autonym was usually ''Yidn'', however.

Medieval references

In the first half of the 11th century, Hai Gaon refers to questions that had been addressed to him from Ashkenaz, by which he undoubtedly means Germany. ''Rashi'' in the latter half of the 11th century refers to both the language of Ashkenaz and the country of Ashkenaz. During the 12th century, the word appears quite frequently. In the ''Mahzor Vitry'', the kingdom of Ashkenaz is referred to chiefly in regard to the ritual of the synagogue there, but occasionally also with regard to certain other observances.

In the literature of the 13th century, references to the land and the language of Ashkenaz often occur. Examples include Solomon ben Aderet's Responsa (vol. i., No. 395); the Responsa of Asher ben Jehiel (pp. 4, 6); his ''Halakot'' (Berakot i. 12, ed. Wilna, p. 10); the work of his son Jacob ben Asher, ''Tur Orach Chayim'' (chapter 59); the Responsa of Isaac ben Sheshet (numbers 193, 268, 270).

In the ''Midrash'' compilation ''Genesis Rabbah'', Rabbi Berechiah mentions Ashkenaz, Riphath, and Togarmah as German tribes or as German lands. It may correspond to a Greek word that may have existed in the Greek dialect of the Palestinian Jews, or the text is corrupted from "Germanica." This view of Berechiah is based on the Talmud (Yoma 10a; Jerusalem Talmud Megillah 71b), where Gomer, the father of Ashkenaz, is translated by ''Germamia'', which evidently stands for Germany, and which was suggested by the similarity of the sound.

In later times the word Ashkenaz is used to designate southern and Western Germany, the ritual of which sections differs somewhat from that of Eastern Germany and Poland. Thus the prayer-book of Isaiah Horowitz, and many others, give the piyyutim according to the Minhag of Ashkenaz and Poland.

According to 16th century mystic Rabbi Elijah of Chelm, Ashkenazi Jews lived in Jerusalem during the 11th century. The story is told that a German-speaking Palestinian Jew saved the life of a young German man surnamed Dolberger. So when the knights of the First Crusade came to siege Jerusalem, one of Dolberger’s family members who was among them rescued Jews in Palestine and carried them back to Worms to repay the favor. Further evidence of German communities in the holy city comes in the form of halakhic questions sent from Germany to Jerusalem during the second half of the 11th century.

Modern history

In an essay on Sephardi Jewry, Daniel Elazar at the Jerusalem Center for Public Affairs summarized the demographic history of Ashkenazi Jews in the last thousand years, noting that at the end of the 11th century, 97% of world Jewry was Sephardic and 3% Ashkenazi; in the mid-17th century, "Sephardim still outnumbered Ashkenazim three to two", but by the end of the 18th century, "Ashkenazim outnumbered Sephardim three to two, the result of improved living conditions in Christian Europe versus the Ottoman Muslim world." By 1931, Ashkenazi Jews accounted for nearly 92% of world Jewry.

Ashkenazi Jews developed the Hasidic movement as well as major Jewish academic centers across Poland, Russia, and Belarus in the generations after emigration from the west. After two centuries of comparative tolerance in the new nations, massive westward emigration occurred in the 19th and 20th centuries in response to pogroms in the east and the economic opportunities offered in other parts of the world. Ashkenazi Jews have made up the majority of the American Jewish community since 1750.

Ashkenazi cultural growth led to the ''Haskalah'' or Jewish Enlightenment, and the development of Zionism in modern Europe.

The Holocaust

Of the estimated 8.8 million Jews living in Europe at the beginning of World War II, the majority of whom were Ashkenazi, about 6 million — more than two-thirds — were systematically murdered in the Holocaust. These included 3 million of 3.3 million Polish Jews (91%); 900,000 of 1.5 million in Ukraine (60%); and 50–90% of the Jews of other Slavic nations, Germany, Hungary, and the Baltic states, and over 25% of the Jews in France. Sephardi communities suffered similar depletions in a few countries, including Greece, the Netherlands and the former Yugoslavia. As the large majority of the victims were Ashkenazi Jews, their percentage dropped from nearly 92% of world Jewry in 1931 to nearly 80% of world Jewry today. The Holocaust also effectively put an end to the dynamic development of the Yiddish language in the previous decades, as the vast majority of the victims of the Holocaust, around five million, were Yiddish speakers. Many of the surviving Ashkenazi Jews emigrated to countries such as Israel, Canada, Argentina, Australia, and the United States after the war.

In Israel

Today, Ashkenazi Jews constitute the largest group among Jews, and among Israeli Jews as well. They have played a prominent role in the economy, media, and politics of Israel since its founding. During the first decades of Israel as a state, strong cultural conflict occurred between Sephardic and Ashkenazi Jews (mainly east European Ashkenazim). The roots of this conflict, which still exists to a much smaller extent in present day Israeli society, are chiefly attributed to the concept of the "melting pot". That is to say, all Jewish immigrants who arrived in Israel were strongly encouraged to "melt down" their own particular exilic identities within the general social "pot" in order to become Israeli.

Ashkenazi Chief Rabbis in the Yishuv and Israel

Abraham Isaac Kook: (23 February 1921 – 1 September 1935)

Isaac Halevi Herzog: (1937 – 25 July 1959)

Isser Yehuda Unterman: (1964–1972)

Shlomo Goren: (1972–1983)

Avraham Shapira: (1983–1993)

Israel Meir Lau: (1993 – 3 April 2003)

She'ar Yashuv Cohen (acting): (3 April 2003 – 14 April 2003)

Yona Metzger: (14 April 2003 – present)

Customs, laws and traditions

The ''Halakhic'' practices of (Orthodox) Ashkenazi Jews may differ from those of Sephardi Jews, particularly in matters of custom. Differences are noted in the ''Shulkhan Arukh'' itself, in the gloss of Moses Isserles. Well known differences in practice include:

Observance of ''Pesach'' (Passover): Ashkenazi Jews traditionally refrain from eating legumes, grain, millet, and rice (quinoa, however, has become accepted as foodgrain in the North American communities), whereas Sephardi Jews typically do not prohibit these foods.

Ashkenazi Jews freely mix and eat fish and milk products; some Sephardic Jews refrain from doing so.

Ashkenazim are more permissive toward the usage of wigs as a hair covering for married and widowed women.

In the case of ''kashrut'' for meat, conversely, Sephardi Jews have stricter requirements—this level is commonly referred to as ''Beth Yosef''. Meat products which are acceptable to Ashkenazi Jews as kosher may therefore be rejected by Sephardi Jews. Notwithstanding stricter requirements for the actual slaughter, Sephardi Jews permit the rear portions of an animal after proper Halakhic removal of the sciatic nerve, while many Ashkenazi Jews do not. This is not because of different interpretations of the law; rather, slaughterhouses could not find adequate skills for correct removal of the sciatic nerve and found it more economical to separate the hindquarters and sell them as non-kosher meat.

Ashkenazi Jews frequently name newborn children after deceased family members, but not after living relatives. Sephardi Jews, on the other hand, often name their children after the children's grandparents, even if those grandparents are still living. A notable exception to this generally reliable rule is among Dutch Jews, where Ashkenazim for centuries used the naming conventions otherwise attributed exclusively to Sephardim such as Chuts.

Ashkenazi tefillin bear some differences from Sephardic tefillin. In the traditional Ashkenazic rite, the tefillin are wound towards the body, not away from it. Ashkenazim traditionally don tefillin while standing, whereas other Jews generally do so while sitting down.

Ashkenazic traditional pronunciations of Hebrew differ from those of other groups. The most prominent consonantal difference from Sephardic and Mizrahic Hebrew dialects is the pronunciation of the Hebrew letter tav in certain Hebrew words (historically, in postvocalic undoubled context) as an /s/ and not a /t/ or /θ/ sound. The prayer shawl, or tallit (or tallis in Ashkenazi Hebrew), is worn by the majority of Ashkenazi men after marriage, but western European Ashkenazi men wear it from Bar Mitzvah. In Sephardi or Mizrahi Judaism, the prayer shawl is commonly worn from early childhood.

Relationship with other Jews

The term ''Ashkenazi'' also refers to the ''nusach Ashkenaz'' (Hebrew, "liturgical tradition", or rite) used by Ashkenazi Jews in their ''Siddur'' (prayer book). A ''nusach'' is defined by a liturgical tradition's choice of prayers, order of prayers, text of prayers and melodies used in the singing of prayers. Two other major forms of nusach among Ashkenazic Jews are Nusach Sefard (not to be confused with Sephardi), which is the same as the general Polish (Hasidic) Nusach; and Nusach Chabad, otherwise known as Lubavitch Chasidic, Nusach Arizal or Nusach Ari.

This phrase is often used in contrast with Sephardi Jews, also called Sephardim, who are descendants of Jews from Spain and Portugal. There are some differences in how the two groups pronounce certain Hebrew letters and in points of ritual.

Several famous people have Ashkenazi as a surname, such as Vladimir Ashkenazy. Ironically, most people with this surname hail from within Sephardic communities, particularly from the Syrian Jewish community. The Sephardic carriers of the surname would have some Ashkenazi ancestors since the surname was adopted by families who were initially of Ashkenazic origins who move to Sephardi countries and joined those communities. Ashkenazi would be formally adopted as the family surname having started off as a nickname imposed by their adopted communities. Some have shortened the name to Ash.

The theory that the majority of Ashkenazi Jews are the descendants of the non-Semitic converted Khazars was advocated by various racial theorists and antisemitic sources in the late-19th and 20th centuries, especially following the publication of Arthur Koestler's ''The Thirteenth Tribe''. Despite recent genetic evidence to the contrary, and a lack of any real mainstream scholarly support, this belief is still popular among antisemites.

Notable Ashkenazim

Ashkenazi Jews have a noted history of achievement in western societies. They have won a large number of the Nobel awards. In those societies where they have been free to enter any profession, they have a record of high occupational achievement, entering professions and fields of commerce where higher education is required. For example, during the 20th century in the United States, Ashkenazi Jews represented approximately 3% of the population, but won 27% of the US Nobel Prizes in science, and 25% of the ACM Turing Awards (the Nobel-equivalent in computer science).

Genetics

Genetic origins

Efforts to identify the origins of Ashkenazi Jews through DNA analysis began in the 1990s. Like most DNA studies of human migration patterns, the earliest studies focused on two segments of the human genome, the Y-chromosome (passed on only by males), and the mitochondrial genome (mtDNA, passed on only by females). Both segments are unaffected by recombination. Genome-wide association studies have also been employed to yield findings relevant to genetic origins.

Male lineages: Y-chromosomal DNA

A study of haplotypes of the Y-chromosome, published in 2000, addressed the paternal origins of Ashkenazi Jews. Hammer ''et al.'' found that the Y-chromosome of Ashkenazi and Sephardic Jews contained mutations that are also common among Middle Eastern peoples, but uncommon in the general European population. This suggested that the male ancestors of the Ashkenazi Jews could be traced mostly to the Middle East. The proportion of male genetic admixture in Ashkenazi Jews amounts to less than 0.5% per generation over an estimated 80 generations, with "relatively minor contribution of European Y chromosomes to the Ashkenazim," and a total admixture estimate "very similar to Motulsky's average estimate of 12.5%." This supported the finding that "Diaspora Jews from Europe, Northwest Africa, and the Near East resemble each other more closely than they resemble their non-Jewish neighbors."

A 2001 study by Nebel ''et al.'' showed that both Ashkenazi and Sephardic Jewish populations share the same overall paternal Near Eastern ancestries. In comparison with data available from other relevant populations in the region, Jews were found to be more closely related to groups in the north of the Fertile Crescent. The authors also report on Eu 19 (R1a) chromosomes, which are very frequent in Eastern Europeans (54%-60%) at elevated frequency (12.7%) in Ashkenazi Jews. They hypothesized that the differences among Ashkenazim Jews could reflect low-level gene flow from surrounding European populations and/or genetic drift during isolation. A later 2005 study by Nebel ''et al.'', found a similar level of 11.5% of male Ashkenazim belonging to R1a1a (M17+), the dominant Y-chromosome haplogroup in Eastern Europeans, suggesting possible gene flow.

Female lineages: Mitochondrial DNA

Before 2006, geneticists largely attributed the genesis of most of the world's Jewish populations, including Ashkenazi Jews, to founding effects by males who migrated from the Middle East and "by the women from each local population whom they took as wives and converted to Judaism." In line with this model of origin, David Goldstein, now of Duke University, reported in 2002 that, unlike male lineages, the female lineages in Ashkenazi Jewish communities "did not seem to be Middle Eastern", and that each community had its own genetic pattern and even that "in some cases the mitochondrial DNA was closely related to that of the host community." In his view this suggested "that Jewish men had arrived from the Middle East, taken wives from the host population and converted them to Judaism, after which there was no further intermarriage with non-Jews."

However, a 2006 study by Behar ''et al.'', based on high-resolution analysis of haplogroup K(mtDNA), suggested that about 40% of the current Ashkenazi population is descended matrilineally from just four women, or "founder lineages", that were "likely from a Hebrew/Levantine mtDNA pool" originating in the Middle East in the 1st and 2nd centuries CE. Although Haplogroup K is common throughout western Eurasia, "the observed global pattern of distribution renders very unlikely the possibility that the four aforementioned founder lineages entered the Ashkenazi mtDNA pool via gene flow from a European host population:

"..Both the extent and location of the maternal ancestral deme from which the Ashkenazi Jewry arose remain obscure. Here, using complete sequences of the maternally inherited mitochondrial DNA (mtDNA), we show that close to one-half of Ashkenazi Jews, estimated at 8,000,000 people, can be traced back to only four women carrying distinct mtDNAs that are virtually absent in other populations, with the important exception of low frequencies among non-Ashkenazi Jews. We conclude that four founding mtDNAs, likely of Near Eastern ancestry, underwent major expansion(s) in Europe within the past millennium.."

In addition, Behar ''et al.'' have suggested that the rest of Ashkenazi mtDNA is originated from ~150 women, most of those likely of Middle Eastern origin. However, other studies by Behar indicate that this mtDNA is different from other Jewish populations found outside of Europe, leaving the possibility of a separate origin or even a European origin a distinct possibility.

Genome-wide association and linkage studies

In genetic epidemiology, a genome-wide association study (GWA study, or GWAS) is an examination of all or most of the genes (the genome) of different individuals of a particular species to see how much the genes vary from individual to individual. These techniques were originally designed for epidemiological uses, to identify genetic associations with observable traits.

A 2006 study by Seldin ''et al.'' used over five thousand autosomal SNPs to demonstrate European genetic substructure. The results showed “a consistent and reproducible distinction between ‘northern’ and ‘southern’ European population groups”. Most northern, central, and eastern Europeans (Finns, Swedes, English, Irish, Germans, and Ukrainians) showed >90% in the ‘northern’ population group, while most individual participants with southern European ancestry (Italians, Greeks, Portuguese, Spaniards) showed >85% in the 'southern' group. Both Ashkenazi Jews as well as Sephardic Jews showed >85% membership in the “southern” group. Referring to the Jews clustering with southern Europeans, the authors state the results were "consistent with a later Mediterranean origin of these ethnic groups".

A 2007 study by Bauchet ''et al.'' found that Ashkenazi Jews were most closely clustered with Arabic North African populations when compared to Global population, and in the European structure analysis, they share similarities only with Greeks and Southern Italians, reflecting their east Mediterranean origins.

A 2010 study on Jewish ancestry by Atzmon-Ostrer ''et al.'' stated "Two major groups were identified by principal component, phylogenetic, and identity by descent (IBD) analysis: Middle Eastern Jews and European/Syrian Jews. The IBD segment sharing and the proximity of European Jews to each other and to southern European populations suggested similar origins for European Jewry and refuted large-scale genetic contributions of Central and Eastern European and Slavic populations to the formation of Ashkenazi Jewry.", as both groups - the Middle Eastern Jews and European/Syrian Jews shared common ancestors in the Middle East about 2500 years ago. The study examines genetic markers spread across the entire genome and shows that the Jewish groups (Ashkenazi and non Ashkenazi) share large swaths of DNA, indicating close relationships and that each of the Jewish groups in the study (Iranian, Iraqi, Syrian, Italian, Turkish, Greek and Ashkenazi) has its own genetic signature but is more closely related to the other Jewish groups than to their fellow non-Jewish countrymen. Atzmon's team found that the SNP markers in genetic segments of 3 million DNA letters or longer were 10 times more likely to be identical among Jews than non-Jews. Results of the analysis also tally with biblical accounts of the fate of the Jews. Using their DNA analysis, the authors traced the ancestors of all Jews to Persia and Babylon, areas that now form part of Iran and Iraq. The study also found that with respect to non-Jewish European groups, the population most closely related to Ashkenazi Jews are modern-day Italians. The study speculated that the genetic-similarity between Ashkenazi Jews and Italians may be due to inter-marriage and conversions in the time of the Roman Empire. It was also found that any two Ashkenazi Jewish participants in the study shared about as much DNA as fourth or fifth cousins.

A 2010 study by Bray ''et al'', using SNP microarray techniques and linkage analysis, estimated that 35 to 55 percent of the modern Ashkenazi genome may be of European origin, and that European "admixture is considerably higher than previous estimates by studies that used the Y chromosome". The study assumed Druze and Palestinian Arabs populations to represent the reference to world Jewry ancestor genome. With this reference point, the linkage disequilibrium in the Ashkenazi Jewish population was interpreted as "matches signs of interbreeding or 'admixture' between Middle Eastern and European populations". In their press release, Bray stated: "We were surprised to find evidence that Ashkenazi Jews have higher heterozygosity than Europeans, contradicting the widely-held presumption that they have been a largely isolated group". Nevertheless, the authors indicated possible Achilles' heel for the study is that their calculations might "overestimated the level of admixture" in case that the true Jewish ancestor was genetically closer to Southern Europeans than Druze and Palestinian Arabs are and predicted that using the non Ashkenazi Jewish Diaspora populations as reference for the Jewish ancestor genome would "underestimate the level of admixture", as they assume the non Ashkenazi Jewish Diaspora has also "undergone the similar admixture".

Medical genetics

There are many references to Ashkenazi Jews in the literature of medical and population genetics. Indeed, much awareness of "Ashkenazi Jews" as an ethnic group or category stems from the large number of genetic studies of disease, including many that are well reported in the media, that have been conducted among Jews. Jewish populations have been studied more thoroughly than most other human populations, for a variety of reasons:

Geneticists are intrinsically interested in Jewish populations as a disproportionate percentage of genetics researchers are Jewish. Israel in particular has become an international center of such research.

Jewish populations, and particularly the large Ashkenazi Jewish population, are ideal for such research studies, because they exhibit a high degree of endogamy, yet they are sizable.

Jewish populations are overwhelmingly urban, and are concentrated near biomedical centers where such research has been carried out. Such research is especially easy to carry out in Israel, where cradle-to-grave medical insurance is available, together with universal screening for genetic disease.

Jewish communities are comparatively well informed about genetics research, and have been supportive of community efforts to study and prevent genetic diseases.

Participation of Jewish scientists and support from the Jewish community alleviates ethical concerns that sometimes hinder such genetic studies in other ethnic groups.

The result is a form of ascertainment bias. This has sometimes created an impression that Jews are more susceptible to genetic disease than other populations. Healthcare professionals are often taught to consider those of Ashkenazi descent to be at increased risk for colon cancer.

A study by the Albert Einstein College of Medicine examines a particular genetic trait that increases the lifespan of the Ashkenazi population. The study focuses on telomerase, the enzyme responsible for maintaining telomeres at the ends of chromosomes during cell division.

Genetic counseling and genetic testing are recommended for couples where both partners are of Ashkenazi ancestry. Some organizations, most notably Dor Yeshorim, organize screening programs to prevent homozygosity for the genes that cause these diseases. E. L. Abel's book ''Jewish Genetic Disorders: A Layman's Guide'' (McFarland, 2008: ISBN 0-7864-4087-2) is a comprehensive reference text on the topic; also see the Chicago Center for Jewish Genetic Disorders for more information.

See also

Ashkenazi intelligence

Rosalind Franklin

History of the Jews in Germany

Jews and Judaism in Europe

Jewish ethnic divisions

Oberlander Jews

Nusach Ashkenaz

Three hares

List of Israeli Ashkenazi Jews

Notes

References

References for "Who is an Ashkenazi Jew?"

Other references

Beider, Alexander (2001): ''A Dictionary of Ashkenazic Given Names: Their Origins, Structure, Pronunciations, and Migrations''. Avotaynu. ISBN 1-886223-12-2.

Biale, David (2002): ''Cultures of the Jews: A New History''. Schoken Books. ISBN 0-8052-4131-0.

Brook, Kevin Alan (2003): "The Origins of East European Jews" in ''Russian History/Histoire Russe'' vol. 30, nos. 1-2, pp. 1–22.

Gross, N. (1975): ''Economic History of the Jews''. Schocken Books, New York.

Haumann, Heiko (2001): ''A History of East European Jews''. Central European University Press. ISBN 963-9241-26-1.

Kriwaczek, Paul (2005): ''Yiddish Civilization: The Rise and Fall of a Forgotten Nation''. Alfred A. Knopf, New York. ISBN 1-40000-4087-6

Lewis, Bernard (1984): ''The Jews of Islam''. Princeton University Press. ISBN 0-691-05419-3.

Vital, David (1999): ''A People Apart: A History of the Jews in Europe''. Oxford University Press. ISBN 0-19-821980-6.

External links

The YIVO Encyclopedia of Jews in Eastern Europe

Ashkenazi history at the Jewish Virtual Library

"Ashkenazi Jewish mtDNA haplogroup distribution varies among distinct subpopulations: lessons of population substructure in a closed group" (''European Journal of Human Genetics'' - 2007)

"Analysis of genetic variation in Ashkenazi Jews by high density SNP genotyping"

Nusach Ashkenaz, and Discussion Forum

Ashkenaz Heritage

Category:Ethnic groups in Israel Category:Ethnic groups in the United States Category:Ethnic groups in Russia Category:Jews by country Category:Jewish ethnic groups Category:Semitic peoples

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