A shorter way of writing "do you".

1. noun. a person who is descended from a jew (mother or father, does not matter, apparently a lot of jews don't even know this)
2. noun. a person who practices judaism
3. noun. a person who considers themselves a 'member of the tribe' (the 12 tribes, all desdended from Abraham). there are people who consider themselves ethnically, socially, and/or culturally jewish though they do not practice judaism. Jews refer to non-jews as 'gentiles.'


4. verb. to cheat someone, to get someone down on their price, to be stingy

A slang word for: Did you

See Avi Spector.

acronym for jimmy eat world. punk band from the late 90s.

Hitler’s criteria for exterminating Jews was any individual who had at least one grandparent who was a Jew. Using that definition, practicing Christians who had no idea that they had a Jewish ancestor could be killed for being Jewish.

I don’t know if I would say that Judaism is a race onto itself, but I would say it is a nationality. Jews as such originated in Judea and were dispersed through out the world, often not by choice. Thorugh out this dispersment they kept some basic customs and beliefs.

It silly to say that Ethiopian Jews are Jewish only because of their religion,and can not compare to real Jews such as the Ashkenazi Jews. That is a misconception. Ethiopian Jews predate Ashkenazi Jews, and claim to jewish history dating back to Moses.
There are two major diferences between the spharadi jews and the ashkenazi jews. Spharadi Jews are either middle eastern or medeteranianJews. Ashkenazi jews are eastern european Jews.
the second diference is how they pray.

A member of the Jewish faith or ethnicity. According to their own tradition, the Jews are said to have escaped from slavery in Egypt. According to both Roman (notably Tacitus) and Egyptian (notably Manetho) historians of antiquity, however, the Jews descended from Egyptian lepers (referring both to those actually suffering from leprosy as well as troublesome elements in society) that were expelled from Egypt to live in the desert, much like the British sent their fringe elements to the colonies. The Jewish people are said to have formed much of their culture in reaction to the Egyptians and as a result of the peculiarities surrounding their banishment. Some traditions they continued from Egypt, such as the burial of the dead and the belief in the importance of the physical body for resurrection. Other times they intentionally developed traditions in opposition to the Egyptians—in part as a result of their resenting their banishment. Tacitus points to their sacrificing of oxen, which the Egyptians associated with the god Apis, as well as of rams, a symbol associated with Amun. As for traditions resulting as peculiarities from the banishment, he suggests that their refraining from swine related to their having been plagued by leprosy (as pigs are prone to this in the desert), their frequent fasts to their wandering without food, and their unleavened bread to their hurried acquisition of corn. Perhaps more significant examples of traditions formed opposite to those of the Egyptians and in accordance with the material conditions of their time of wandering would be commands against graven images and the worship of multiple deities. Their refraining from the use of material images or symbolism may be a result of the fact that they 1) in their poverty resented and could not compete with the Egyptians and so inverted the value to feel themselves justified and 2) in their sickness could not stand to associate divinity with anything a part of the material or temporal world. Another example is their obsession with the idea that God has only one form and face and their taking as antithetical any conception of divinity other than their own tribal deity—as opposed to the Egyptian belief that Amun-Ra, the formless all-powerful creator behind the universe, had many manifestations. Judaism may have started out an Egyptian-lite religion, the elaborate pantheon of the Egyptians being too complicated for the new and wandering tribe and the need for a return to the essential and basic having taken hold. The line from the Bible “Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me” (Hosea 13:4) may have a completely different meaning than that usually assumed. Yet this is not the complete story, as it fails to take into consideration the influence of the Levantine pantheon on the formation of the Jewish tribal deity. An Egyptian inscription from 1390-1352 BCE mentions the “Shasu of Yhw”, the Shasu being a nomadic people from the Levant region and Yhw being their (or one of their) god(s). See YHWH for more details.