What purebred Jews look like. How to distinguish a Jew from others

Jews are always nearby. They assign themselves Slavic names and surnames for the sake of unrecognizability and camouflage.
Therefore, learn not to confuse them with the Slavic-Russians.

HOW TO RECOGNIZE A RUSSIAN POLITICIAN,
FROM A RUSSIAN SPEAKING POLITICIAN.

In our magazine we publish a list of the main anthropological characteristics inherent in representatives of Jewish nationality. I would like to immediately make a reservation that we publish signs by which one can recognize that this or that person belongs to Jewish nationality, not so that our readers, convinced that a Jew before them, commit hostile actions against this Jew. For what? Your Jewish neighbor, just like you, travels in the stuffy subway and waits for a long time for the bus at a cold, dark stop. Just like you are painfully thinking about how to pay the next fees at school and still live to see pay. He, this neighbor of yours, did not rob Russia, he did not oppress the Russian people. Both you and him will not be allowed close to the financial flows, there is not enough room for our own people, just like Luzhkov and Berezovsky are squabbling. We are against enmity, hatred and discord between peoples. We are for freedom. For freedom of choice. Any person can freely choose how to act only if he knows what is what and what has what properties and consequences. By publishing the signs by which one can distinguish a politician of Jewish nationality, we provide Russian voters of all nationalities with freedom, the freedom of conscious choice. Look at the candidate for whom you are being asked to vote; if you see that the candidate has the genetic characteristics of a person of Jewish nationality, then make your choice freely and consciously. Vote whether you want or not.

In the early nineties, we did not know what properties Jewish politicians have. Therefore, the choice of the majority of the population who supported Messrs. Yeltsin, Gaidar, Sobchak, Rutsky and others can hardly be considered free. All these gentlemen, during their election campaigns, did not say a word about their relatives of Jewish nationality and the fact that they themselves have every right to write in their passports, in the nationality column JEWS. But many people now know the properties and consequences of allowing a cohort of progressive figures with very similar Jewish faces to power. Many who were left without savings during the robbery perpetrated by Yegor Gaidar, many who believed the Jews of Mavrodi, who built the pyramids under the patronage of a Jewish president and a Jewish prime minister. Many understood well the qualities of Jewish politicians when their salaries began to be delayed for months, when the plundered Russian economy froze in paralysis. It became clear to many what Jews in power are like when the Jew Chernomyrdin fraudulently robbed both Russian and foreign banks, and all those who invested money in State Short-Term Obligations (something like Mavrodi tickets, only more abruptly, at the state level). And the Jew Kiriyenko, in order to compensate for losses from his predecessor’s scam, devalued the salaries of the entire population of Russia three times and allowed banks not to return money to depositors. Many in Russia realized that they should not trust the fate of Russia to those whose homeland is Israel. Many in Russia realized that the fate of the Russian people should be decided by Russians, and not by those whose relatives and they themselves have nothing to do with the Russian people. A Russian will try for his Motherland and for his Russian people, and a Jew, which is quite natural, for his Motherland and for his people.

Yes, now the choice will be more conscious, more free. But, in return for the Yeltsins, Nemtsovs, Chernomyrdins, Gaidars, Chubais and other figures of Jewish nationality, who have already stolen billions from the Russian people, Russian voters are pushing themselves into leaders, new nimble little men. How can you tell what clan and tribe they are? For what Motherland, for what people will they try? This is why we publish signs by which it will be possible to distinguish who belongs to Russian nationality and who to Jewish nationality. By being able to distinguish a Russian from a Jew, Russian voters will be more free in their choice.

PRIMARY SIGNS
JEWISH NATIONALITY

The primary set of features characterizing the objects under consideration are their behavioral and ideological manifestations, especially during emergency crisis situations. Signs of appearance serve only as useful additional information for the final conclusion about the degree of belonging of the object to the Jewish tribal community.

Currently, the external appearance of objects no longer always clearly determines their belonging to the Jewish community. Therefore, in reality you have to operate with a whole complex of appearance features.

Often these are not obvious signs.

Initially, there were only two main clans in the Jewish tribal community. These are Sephardim = Arabs + Hindus, and Ashkenazi = Negroes + Hindus. All representatives of the three original races, which gradually formed a new tribal community.

Today it is almost impossible to accurately distinguish between Sephardim and Ashkenazim. In rare cases, it is possible to draw conclusions only about the preferential genetic influence of one of the original clans. In Russia, the Jews appeared initially, for the most part, from the Caucasus and Central Asia, having managed to assimilate the indigenous population in these territories and assimilate with the indigenous population themselves. Therefore, many signs of the Dagestan Jews, for example, have nothing to do with the indigenous population, but accurately characterize the original clan of eternal emigrants Before looking for special external signs in an object, it can be useful to listen to his speech. Historically, in addition to the concentration of genetic defects in appearance, Jews have accumulated many different distortions of heredity, including speech defects. This is due to genetic degeneration and weakening of the brain's speech center in objects. Such congenital speech defects as burr, grazing, tongue-tiedness, lisp, goon or nasality, congenital stuttering, creaky voice almost always indicate the desired ancestors, and therefore the corresponding characteristics of upbringing. Most often implicit, hidden.

Assimilation with the indigenous population and the assimilation of the indigenous population itself is one of the main goals of the strategy and practice of Judaism. Tactically, it can be performed in many different ways. For example, let’s consider only two effective and trouble-free ones, with the help of which the pure indigenous population of not only all of Europe, but also Russia, decreased to 30% of the total population. This applies to both cities and villages. This happened often like this. A Jewish merchant who arrived in the village calls himself a Greek and offers to teach the peasant children the divine Gospel. After nine months, many village girls give birth to Jews, and there is no trace of the merchant. Such villages, villages and towns with many aristocratically gracing villagers are surprisingly located along former trade routes. For example, the Old Believers who left the center of Russia for Siberia under the Romanovs have significantly less Jewish genetics than the bulk of those who remained. This shows that the main assimilation took place during the reign of the Romanovs.

The manual is intended to provide a statistical, probabilistic approach to the problems of the topic. Unlike the measuring system that became widespread in Nazi Germany, and which, as it turned out, turned out to be completely useless, this manual focuses on those obvious qualitative signs that are more characteristic of Jews.

1. SPEECH

1.1. All congenital speech defects, as well as a special, non-musical voice.
1.2. A special questioning, suggestive tone. In Russia they call it “Odessa”.
1.3. The feminine timbre of the voice in men and the low male voice in women, especially in middle-aged and older women, remember Gaidar, Novodvorskaya, Gurchenko, Durova.
1.4. A specific increase in speech tone at the end of sentences.
1.5. Creaking, hissing, senile voice in kindergarten children. This type of voice lasts a lifetime.
1.6. Variable speech tone. There are, as it were, two voices, one significantly higher than the other in tone. The speaker constantly jumps from a normal voice to a raised, almost shrill tone. The property is present in both women and men. A normal person cannot speak like that. As for the Slavs, their speech tone is constant.

2.HEAD

2.1. Elongated upward shape of the skull.
2.2. Laterally flattened head.
2.3. When viewed from the front, the head has a clearly visible widening at the top.
2.4. A gradual transition of the contour of the head from the forehead to the back of the head, the absence of a clear line separating the forehead and the top of the head.
2.5. Two symmetrical frontal bald patches reaching to the back of the head.
2.6. Bald spot on the top of the head.
2.7. Lack of hair on the head or its remains in the form of two scanty stripes, like Rostropovich.
In general, any form of scalp baldness is very likely to indicate Jewish ancestors. This is almost unambiguous, although not usual. “No matter who the friend is, the truth is more precious.”
2.8. With a vertically elongated head shape, the line of the forehead clearly outlines a rectangle along with the lateral boundaries of the head. For example, young Kiloton.
2.9. With a round head, it sometimes seems flattened from top to bottom. In this case, there are close-set round rat eyes. For example: Gaidar. No matter how much some forces prove that the Slavs had an elongated head shape, no matter how much they and some naive Russian patriots after them refer to the research of Hitler’s scientists, the truth differs from the fakes. The Jewish lawyers, journalists, writers and other slackers selected to work on construction sites, factories and factories of National Socialism almost all had an elongated skull shape. The Russian nobles had the same elongated skull shape, almost all of them descended from the descendants of Khazar and German Jews.

3. EYES

3.1. Protruding eyes are one of the main signs of most Jews.
3.2. The eyelids of closed eyes appear to the observer as part of the surface of the ball.
3.3. The lower eyelid appears as a well-defined ridge or part of the surface of a ball when the eyes are open. The sign is very powerful and accurate.
3.4. If the eyes are deepened, recessed, but the previous paragraphs 3.2. 3.4. are saved.
3.5. Very often the eyes are set close together.
3.6. congenital strabismus is a clear sign of interracial interbreeding and degenerativism.

4.HOC

4.1. The tip of the nose is downturned. The tip of the nose is located below the points where the lower edges of the wings of the nose connect to the cheeks.
4.2. When viewed from the side S, the inferior border of the nasal septum is not horizontal, but rises from the base of the nose upward to the tip of the nose.
4.3. When viewed from the front, the tip of the nose looks like a triangle, with the tip pointing downwards.
4.4. The tip of the nose seems to be flattened in front. For example, the artist Batalov in old age.
4.5. Convex bridge of the nose, especially its lower part. Not to be confused with a hump on the nose, which is sometimes a sign of a resident of the Caucasus and Asia Minor.
4.6. The lower edges of the wings of the nose are arched, so that the lateral surface of the inner part of the nasal septum is visible from the side.
4.7. When viewed from the front, the lower part of the bridge of the nose is slightly widened.
4.8. The base of the nose is widened. The nose is elongated and resembles the short beak of a sparrow.
Apparently, this is one of the reasons why sparrows in Ukraine and Belarus are called Jews. In this case, the line from the bridge of the nose to the tip of the nose rises more steeply than usual. Often these are the noses of the Jews.
4.9. When viewed from the side, the points where the lower edges of the wings of the nose connect with the cheeks are located at a greater distance from the tip of the nose than the point where the lower edge of the nasal septum connects with the upper lip. Among the Slavs, these three points are located almost on the same line.
4.10. The lower parts of the wings of the nose are bent outward. As a result, the lateral surfaces of the nose do not represent planes.
4.11. When speaking, the tip of the nose moves, and the soft lower half of the bridge of the nose deviates downwards and at the same time the bridge of the nose becomes curved, curved downwards, like the beak of a bird of prey.
4.12. Hoc compressed laterally, as if flat.
4.13. In this case, if we consider the nostrils from below, it is clearly noticeable that they are least similar to parts of a circle. Sometimes their length exceeds their width by two or even three times.
4.14. When viewing the nose from below, the nasal septum is similar to a wedge, with a wide base towards the head and a narrow base towards the tip of the nose.
4.15. The lower edges of the wings of the nose, on one side, are connected to the cheeks, and on the other hand, they are connected to the nasal septum, not at the tip of the nose, as with most Slavs, but much closer to the base of the nose. Sometimes the point of this connection is located "halfway" to the tip of the nose. As a result, when viewed from below, a significant part of the nose is dull, without nostrils.

5. LIPS IN GENERALIZATION

5.1. When talking, there is high mobility of the lips, their protrusion forward, into a tube.
5.2. Occasionally, when viewed from the front, there is asymmetry in the movements of the lips during a conversation.

6. UPPER LIP

6.1. When viewed from the side, the border of the upper lip is not vertical, like among the Slavs, but is inclined and stretches towards the tip of the nose.
6.2. When smiling and talking, the upper lip rises so effectively that the upper gums are exposed. For example, Makarevich.

7. LOWER LIP

7.1. A common sign is a protruding lower lip, sometimes so much that its inner surface is visible.
7.2. Protruding lower lip. The upper part of the lower lip seems to be slightly protruding from the teeth. It looks like there is a piece of chewing gum stuck between the lower teeth and lower lip. One of the specific Jewish signs. Most often refers to the entire line of the lower lip, and not just its middle.
7.3. The outer border of the upper part of the lower lip is so protruding from the teeth that it is located almost horizontally.

8. JAWS

8.1. The jaws are rounded to a radius significantly smaller than the overall contour of the cheeks.

9. UPPER JAW

9.1. The monkey's jaw is pushed forward, clearly protruding from the general contour of the cheeks.
9.2. From the extreme points of the mouth to the nose there are one or two pairs of inclined folds as a consequence of the previous point.
9.3. The teeth are not vertical. The lower edges of the teeth of the upper jaw are pushed forward.

10. LOWER JAW

10.1. The lower jaw is recessed closer to the neck. When the mouth is closed, the lower teeth overlap the upper teeth. In this case, externally, the lower front part of the chin can be either recessed closer to the neck, or vice versa, it can be pushed very forward.

11.FOB

11.1. The forehead and upper part of the head seem to be pulled back.
11.2. Sloping forehead.
11.3. Sloping round forehead.
11.4. Sometimes obvious rectangular forehead.
Occasionally the upper part of the forehead is even pushed forward.
11.5. Vertically elongated forehead contour.

12. EARS

12.1. Ears pressed to the head, parallel to each other.

12.2. Ears without lobes or with varying degrees of their absence.

12.3. The lower edges of the ears gradually grow almost from the neck, the so-called “saiga ears”.
12.4. The external contours of the lower half of the ear are asymmetrical relative to the upper half. The lower half of the ear is similar to a triangle with the point down, although a small lobe may be present.
12.5. The earlobe seems to be turned inside out. The outer contour of the earlobe is more pressed to the skull than the inner part of the earlobe.
12.6. Sometimes the front of the skull is so wide that when viewed from the front it completely covers the recessed ears.
12.7. The ears are vertically extended.

13. VEGETATION

14. CHIN

14.1. The lower part of the chin is not horizontal, but slopes from the front border of the lower jaw down to the cheeks.
14.2. Obesity of the chin.

15. CHEEKS

15.1. The cheeks are flat.

16. FACE

16.1. Freckles. Unfortunately, they are a sign of the presence of interracial crossbreeding in ancestors. In this case, white and black ancestors.
Obviously, there could not be such a large number of blacks in Rus' to “cover up” the freckles of a significant part of the indigenous population. In fact, Negro heredity manifested itself indirectly, through Jewish genes. Almost all Russian children with freckles in films of the recent past were played by aspiring artists from Jewish families. The idea that freckles could only be on Russian faces was propagated by Jewish propagandists to hide their own mixed origin.
16.2. Various degrees of facial obesity due to overfeeding begin in childhood. Especially noticeable on the cheeks.
16.3. When viewed from the front, the border of the lower part of the face resembles a triangle.
16.4. Even after washing, the face very quickly becomes covered with a layer of shiny oil. Not in places, but all over the face.
16.5. The facial expression is specifically Jewish: arrogant, self-confident, contemptuous, disgusted.

17. FIGURE

17.1. Both men and women with residual genetic characteristics of the original Jewish tribe can sometimes be noted to have wide hips.
In this case, not only the influence of the East on the genetics of the Jews is noticeable, but, first of all, the fact that the selection of the ancestors of the Jewish tribe was and continues to be carried out not according to a wide range of vital human characteristics, but first and foremost according to the degree of reproduction.
17.2. Due to overfeeding of children, even in adulthood, having already straightened their figure, they continue to walk with the gait of former fat men. Sometimes fat thighs return with age. Characteristic, first of all, of pupils of Jewish and Judaized families.

18. VISION

18.1. Myopia and some other visual defects are characteristic of a significant part of the Jews. If a child is forced to wear glasses from the age of 3-5, then this is an undoubted descendant of the Jews. In other situations, when vision deteriorates sharply by the age of 16, this is a secondary sign, mainly associated with obtaining an education. If a very intense reading regime begins before the age of 16, and usually in Jewish and Judaized families forced cramming begins at the age of 5-6, sometimes earlier, then by the age of 14-16 myopia will be ensured automatically. In the post-war period, 90% of Japanese people have varying degrees of myopia. This phenomenon is associated only with the sharply increased level of education of the Japanese and is in no way determined by the Jews.

19. CIRCUMCISION

(This sign, for obvious reasons, is not explicit and is not at all obligatory due to the atheism of many Jewish families. It is published in that fantastic case, if suddenly voters have to wash in the same bathhouse with future presidential candidates, or if one of our voters is female, due to the vicissitudes fate, you will be able to get to know one of the candidates better. We wish them happiness in their personal lives).

19.1. Although circumcision cannot be considered a purely external sign, some remarks will be helpful. In fact, there are two methods of circumcision, the difference between which can be easily noticed by a professional, but not by an ordinary person. Circumcision according to the Muslim rite was a definite development of the traditions of the desert nomads. Lack of water, heat and pervasive sand often led to inflammation of the foreskin, which, with prolonged suffering for its wearer, either gradually died off on its own or was immediately cut off completely. Circumcision according to the Jewish rite differs in that the foreskin is circumcised, only “from above”. As a result, a cushion remains approximately half the circumference of the penis. Asymmetrical circumcision according to the Jewish rite, if performed in early childhood, gradually bends the penis with a hook. Any form of circumcision always leads to increased, no, not potency, but lust. This is primarily due to the physiological structure of a person. Some women are very fond of circumcised Jews, because for them the “corrected” penis unnaturally speeds up the completion of the “process.” In conclusion, I would like to remind you that a candidate’s belonging to Jewish nationality (which in itself is not a crime) must be determined not by one, suddenly removed sign (for example, bulging eyes may be a sign of just a previous disease), namely , according to a complex of external and behavioral characteristics, in other words, there must be not only eyes, but also corresponding ears, lips, nose, etc. The presence of several, albeit by no means all, signs should in any case cause caution and the need for additional clarification of the nationality of the presidential candidate, etc.

In addition, the presence of even a whole complex of external signs of genetic belonging to the Jewish nation also cannot clearly indicate belonging to the Jewish nationality. The external resemblance of a person to people of Jewish nationality may also be a manifestation of a very distant relationship. That is, the presence among grandmothers, grandfathers, and even great-grandfathers of any of the representatives of the Jewish nation. In other words, quite often, especially in big cities, it happens that a person, even of pure Jewish appearance, has parents of pronounced Slavic appearance. He was brought up in a Russian family, has a purely Russian worldview, firmly considers himself Russian, and owes his purely external resemblance to his great-grandfather, whose name he does not even know. This does not happen rarely, and if the blood and genetics of the Russian nation significantly predominate in this person, then undoubtedly he should be perceived as one of our own, as a Russian. However, the presence of several, albeit by no means all, signs in the appearance of not an ordinary person, but in the appearance of a candidate for future presidents, governors, mayors, this is already serious. His possible affiliation with a foreign, non-Russian community could bring great harm to the Russian population. Such a person can start playing, with our Russian money, only for his own national goals and only for his Jewish brothers, etc. In this case, the presence of signs of belonging to the Jewish nation should in any case cause caution and the need for additional clarification of the nationality of this candidate .

In addition to everything, a presidential candidate may himself have a purely Russian appearance, but have one of his parents of Jewish nationality. Maybe married to a Jewish woman. Finally, for various reasons, such as the presence of compromising materials, financial obligations, etc., to be dependent on groups that have their own anti-Russian interests. Therefore, as it has been and continues to be accepted throughout the civilized world, before casting your vote for one candidate or another, it is recommended that you study your potential chosen one as thoroughly as possible. In particular, find out what nationality the candidate’s wife, his and her parents belong to. Who supports the presidential candidate's election campaign? As a rule, whoever pays calls the tune, that is, the future policy of the future president. The very policy that you will have to experience, on your own skin. Be careful, gentlemen and comrades, Russian voters, do not step on the same rake again.

How to recognize a Jew?
Jews are a nation whose roots go back to the ancient kingdoms of Judah and Israel. The people, who existed without their own state for more than two thousand years, are today scattered across many countries of the world.

Thus, according to official data, 43% of Jews live in Israel, 39% in the USA, and the rest in various parts of the world. Many of them live very close to us. Do you know how to recognize a Jew among Russians, Germans, Caucasians and other peoples of the world? What features of appearance and character distinguish this ancient and mysterious nation? Ask So, how to recognize a Jew? Ask him about it directly. Most Jews are proud of who they are and do not hide their origins. Many half-breeds do not even ask themselves which half to prefer: Jewish or Russian, Ukrainian, Belarusian... And even a drop of blood is priceless for them. This, by the way, is a normal human reaction. After all, Jews are an ancient people with a rich history and cultural characteristics. So why not be proud of it? Ask them yourself. But there are cases when people try to hide their Jewish origin. And that's not normal. For example, during the distant years of perestroika, TV presenter Lyubimov was directly asked about this. And the showman swore live in front of the whole country that neither he nor his parents were Jews. Characteristic features, however, were present both in his appearance and behavior. And the surname spoke for itself: Lyubimov is derived from Liberman.

Look in your passport

What surnames do Jews have? Characteristic features of Jewish surnames are the German suffixes “-man” and “-er”. However, you need to be careful here. After all, both Germans and Latvians themselves have such surnames. For example, the famous commander Blucher was of purely Russian nationality, and he got his German surname from an ancestor who participated in the war with Napoleon. It was a reward for courage and service to the fatherland - to bear the name of a famous German commander.
There is one more feature of Jewish surnames. So, this may be a kind of “geographical stamp”. Many Jews, moving to Russia from Poland, changed their surnames in such a way that they could understand where they came from. For example, Vysotsky (Vysotsk village in Belarus), Slutsky, Zhitomirsky, Dneprovsky, Nevsky, Berezovsky (Berezovka village), Donskoy, etc. Jewish surnames can also be formed from diminutive female names. After all, unlike Russians, they trace their ancestry through the maternal line. Example: Mashkin (Mashka), Chernushkin (Chernushka), Zoykin (Zoyka), Galkin (Galka), etc. But remember that the surname is not a distinctive feature of Jews. Mashkin and Galkin may turn out to be real Russian men, and the seemingly standard Ivanov and Petrov may turn out to be Jews. So it’s too early to draw conclusions based on the last name alone. Choosing names With names, everything is much more complicated - they can be anything. Of course, there are purely Jewish ones. For example, Leo (derived from Levi), Anton (from Nathan), Boris (from Boruch), Jacob, Adam, Samson, Mark, Abram (from Abraham), Moses, Nahum, Ada (Adelaide), Dinah, Sarah, Esther ( from Esther), Faina and others.

But there is also a separate category of names that are of Israeli origin, but Russian people wear them even more often than the Jews themselves. The characteristic features of such names are the ending -il (Daniel, Michael, Samuel, Gabriel), as well as the biblical meaning (Mary, Joseph, Ilya (Elijah), Sophia).

Nose

So, what are the characteristic facial features of Jews? The first thing people always pay attention to is the nose. Moreover, many believe that this sign alone is enough to consider a person a Jew. The famous “Jewish shnobel” begins to bend from the very base. Thus, the Israeli anthropologist Jacobs described this phenomenon in detail: “the tip bends down, resembling a hook, and the wings are raised.” If you look from the side, the nose resembles the number 6 extended upward. People call this nose the “Jewish six.” However, based on this feature alone, it is impossible to say with certainty that a person is a Jew. If you look at the portraits of Russian writers, it turns out that almost all of them had big noses: Nekrasov, Gogol, Karamzin, and even Turgenev. But it is known for certain that they were not Jews. In fact, Israelis can have a wide variety of noses: fleshy “potato” noses, narrow ones with a hump, straight ones, long ones with high nostrils, and even snub noses. So, the nose alone is far from an indicator of “Jewishness.”

Common Mistakes

There is an opinion that there are certain signs that only Jews possess (characteristic facial features) - a huge nose, black eyes, thick lips. We've already dealt with the nose. As for dark eyes and full lips, these are the most common Negroid characteristics. And the Negroid admixture is characteristic not only of Jews, but also of people of other nationalities. For example, as a result of the union of a Mongoloid and a Negro, the same traits can be obtained. This admixture is often observed among Greeks, Spaniards, Portuguese, Italians, Arabs, Armenians, and Georgians. Another popular misconception is that Jews have dark, curly hair. Everything is the same here. The Negroid trait is obvious. On the other hand, the biblical Jew David was blond. This is already a Nordic admixture. And look at the Russian singer Agutin - a typical Jew, but by no means dark-haired.

Sign number one

And yet, how can one distinguish a Jew from a Slavic-Russian by his face? Are there reinforced concrete signs? Answer: yes.

If you doubt who is in front of you: a Jew or not, first of all pay attention to the racial trait - the Mediterranean admixture. Even Caucasians, who are often confused with Jews because of their fleshy noses, thick lips and curly hair, do not have it. The Mediterranean admixture is very characteristic and clearly expressed even with great inbreeding. What is it? Both straight and in profile it is a very narrow long face. It does not expand upward, unlike typical Slavic-Russian faces. Only Jews have this head shape with a narrow and elongated nape. Characteristic features can be seen in photographs by Louis de Funes or Sofia Rotaru. Russian Jews are a mixture of Mediterraneans and Western Asians (Caucasians, Armenians). Ideal examples are Boris Pasternak and Vladimir Vysotsky. So, the main distinguishing feature of Jews is a very narrow, long face that does not widen towards the top. If, due to some impurities, such a face has expanded, then anywhere, but not in the forehead area. A Jew's forehead is always narrow, as if it were squeezed in a vice. In other places, in principle, the head can expand. And after you have seen this sign, you can pay attention to the nose, lips, eyes, last name and everything else that distinguishes Jews.

Character Traits

The main character traits of any Jew are self-confidence, absolute self-esteem and any lack of shyness and timidity. There is even a special term in Yiddish that combines these qualities - “khutzpa”. There are no translations of this word into other languages. Chutzpah is a kind of pride that causes a desire to act, without fear of being underprepared or incapable.

What is “chutzpah” for Jews? Courage, the ability to change your destiny, to fight its unpredictability. Many Jews believe that the very existence of their state of Israel is sacred, and this is an act of chutzpah. As mentioned above, there are no analogues or translations of this concept in other languages. But in non-Jewish society, chutzpah has a negative connotation and is identified with the concepts of “arrogance,” “intolerance towards other people,” “shamelessness,” etc. Indirect signs It is worth considering some more distinctive features of the Slavs and Jews. So, for example, facial cleanliness. Jews, unlike most Russians, often have a cluster of birthmarks in the area of ​​the nose, mouth and chin. Moles are a sign of aging and degradation of the body. The later they form on the human body, the stronger the body. Among Jews, birthmarks, as a rule, form in childhood. We continue to name the characteristic features of Israelis - their gums are very exposed when they smile. This is very rarely observed among Slavic-Russians. Jews often have a fairly sparse and asymmetrical dentition, unlike the Slavs, who are characterized by dense lower and upper teeth

Burr as a speech defect is often considered an indirect sign. In principle, it is characteristic of some Jews. But only to a minority. Most Israelis pronounce the letter "r" very clearly. And they even teach this to Russians. But still, burring is a rare sign, because many of the Jews who had such a defect worked hard with a speech therapist. And any Russian child can have this pronunciation from birth. Nationality All peoples of the world do not have mandatory and strict laws that regulate nationality. There is freedom of choice: either the nationality of the mother or the father. The only exceptions are Jews. They have a strict and inviolable law: only those born of a Jewish mother can be considered a Jew. And this law is strictly observed throughout the entire existence of the nation.

1. “You have such a Jewish face,” they once said to Buknik with love, and he immediately forgot all those times when the same phrase was uttered with disgust, embarrassment, sarcasm, hostility and even disgust. You will be recognized by your face, and then by your deeds, and there is no getting around it.

2. Recognizing a Jew by face has become a science. Recognizing a Jew by face is an innate skill of some peoples, in particular, the Jews themselves. Recognizing a Jew by face is a popular pastime, for it is known that a Jew is always a stranger, although he may seem endlessly like oneself. And it is important to be able to recognize it.

3. The art of reading faces - physiognomy - has long become a science. If you believe her, eyes, nose, ears, mouth - these peculiar antennas that twenty-four hours a day report what is happening around, and their shape, as well as facial wrinkles, can tell a lot about a person. It turns out that the large, wide-open eyes of that same average Jewish face are a sign of the enduring ability to be surprised and interact with the world around us. About large ears - the same conclusions, but a large nose... No, it doesn’t work. None of the texts we studied say that people of Jewish nationality perceive odors in any special way. Unless that same common Mediterranean ancestor sent us greetings along with a large nose - fortunately, there are a lot of spices and incense in the Middle East.

4. Buknik heard another version explaining the peculiarities of the ethnophysiognomy of Jews at school from a particularly militant classmate. He seriously defended the theory about noses: they say that Jews are smart because all sorts of nasal sinuses and other internal parts of the nose of homo sapiens among Jews are placed in the area of ​​​​the protruding part of the nose, and from this place in the head (and, consequently, space for the brain) remains more. Buknik never believed in this nonsense, but for some reason it is precisely this that is remembered from childhood, and not some important science.

Meryl Streep as Rabbi (Angels in America)

5. The nose, of course, is a theme. In Nazi Germany, special classes, lectures, and seminars were held where they taught how to recognize Jews. This is how in the children's textbook "Der Giftpilz", published by the number one anti-Semite of the Reich, Julius Streicher, boys and girls are taught to identify Jews. (We will provide here a brief retelling of this text, which unites almost all stereotypes.)

Today there is excitement in the seventh grade: the beloved teacher, Herr Birkmann, is talking about Jews. Even the laziest boy, Emil the snorer, does not sleep and listens carefully. Herr Birkmann knows about Jews from life and knows how to present this knowledge in an accessible form, which is why the children’s favorite time is “Jewish hour.” The moment comes when you need to check what the children have learned. Hands are reaching out. How do we recognize a Jew? “We can recognize it by the shape of its nose: it bends at the very tip and looks like the number six. That’s what we call this feature – “Jewish six”. It differs from just a humped or aquiline nose in that it looks exactly like a six,” they answer students. We can recognize him by his lips - they are usually fleshy. And his eyes are different from ours - their eyelids are heavy, their gaze is suspicious and piercing, they are immediately visible as a deceitful person, they are small in height, from medium to low, they have flat feet, and their ears are flat. They are big and stick out like the handle of a cup. Their hair is black and curly, like a black man’s, and when they talk they wave their hands.”
At the end of the lesson, the children sing together in clear voices: “The devil himself is looking at us from the Jewish face” and run away joyfully.

6. It has been noted that among Ashkenazi Jews the percentage of people with fair hair is lower than among other Northern Europeans, and among Sephardim and Mizrahi the percentage of such people is higher compared to Arabs and other Asian groups. There are more fair-haired people among Ashkenazim, fewer among Sephardim, and they are even less common among Mizrahi. Before the Holocaust, 30% of German Jews were fair-haired, 25% of English Jews, but only 5% of Italian Jews. Studies conducted at the beginning of the 20th century showed: among Ashkenazis (Galicia, Poland, Germany) blond-haired from 10 to 30% and red-haired - from 2% to 4%. Sephardim (Bosnia, England, Italy) - 10% blonde, 1% red. Among Mountain and Dagestan Jews, 2% are blond and 2% are red-haired. Russia, Galicia and Poland had the highest concentrations of redheads.

8. The eye color of the great-grandparents of living Jews also underwent statistical analysis at the end of the 19th century. Among Russian Jews, 23% were light-eyed, among Austrian Jews - 27%, and among Ashkenazim living in England - 11.1%.

9. If you delve into the statistics, you may find an explanation for another cliché - “Jews are more likely to have a combination of dark hair and light eyes than other peoples.”

10. In the middle of the 20th century, in the Peruvian city of Cajamarca, two brothers Alvaro and Segundo Villanueva Correa en/Community.aspx?Name=The+Inca+Jews">decided to convert to Judaism. They began a community that was formed by 1958. Members of this community, received the name Sons of Moses (Bnei Moshe), strictly observed the Sabbath, holidays and kashrut. Over time, this group grew to 500 people, and people began to call them “Inco-Jews.” More recently, they were recognized by the rabbinate, and many of them moved. to Israel. I wonder how they got along there? If you don’t look closely, the Indian facial features vaguely resemble the stereotype of the Jewish one in American Westerns, until the fashion for indigenous peoples, Indians, began. Jews or Italians played. So Buknik’s students, discussing his nationality, once argued: one said that he was a Jew, and the other said that he was Mayan.

11. The beard is also a theme. And not only Jewish. In the 15th century there lived Cardinal Vissarion, who converted to Catholicism from Greek Orthodoxy and kept trying to unite the split churches. He was popular, and the papacy was predicted for him, but the beard, which he wore from old memory, got in the way. At one of the receptions in 1471, King Louis XI pulled his beard and said rude things. Vissarion was upset and died a year later. Because of a beard, a papacy was lost. Now let’s imagine how everyone who is not too lazy mocked Jewish beards at all times. And they were completely wrong, for it is said: “Do not shave your head round, and do not spoil the edges of your beard” (Lev 19:27).

12. Jews keep this very covenant. In addition, beards and leadership are obviously interconnected things in culture. There is a Talmudic story about Rabban Gamliel II, the spiritual leader, the Nasi, in the period after the destruction of the Temple. The moment came in his life when he was removed from leadership for abuse of power, and Eleazar ben Azariah, a brilliant young rabbi, a descendant of the high priest Ezra, was appointed to replace him. But he was young and beardless, which became a serious obstacle to his appointment. However, a miracle happened: Eleazar woke up one morning and saw that God had given him a long and, most importantly, gray beard.

13. So the beard became an important cultural marker. But still, facial hair is not to the taste of all Jews; some of our contemporaries are looking for and finding a compromise solution between the covenant and reality. If you can’t just shave, that is, cut, then you can, for example, depilate with cream (in this case, however, there is a risk of losing facial skin). Further, as is usually the case, the dispute moves into the area of ​​semantics of the expressions “cut off the ends of the hair” and “destroy/spoil the ends of the hair.” For example, you can remove hair with a machine (trimming is possible, shaving is not): the hairs on the face are destroyed, but not completely. Some halachic authorities prohibit electric shavers, others believe that the device does not cut the hair as thoroughly as a machine, and therefore does not destroy it completely, and it is possible to use an electric razor. Don't ask where the logic is here, read the literature. Another thing is that both the Torah and the Talmud make it clear: a Jewish man must have a beard. Its loss is directly related to the loss of identity.

14. However, Christians interpret Scripture differently. Pope Gregory VII (1073-1085) may have introduced the rule of shaving for Catholic priests to distinguish them from their Jewish and Muslim counterparts, but over time this rule found a more elevated explanation in the works of the medieval theologian Guilhelm Durand (1237-1296), who argued that By cutting our beard, we get rid of vices and sins, for their essence is superficial, and beardlessness brings a person closer to the angels who are forever young. So Joseph was shaved before being taken to the Pharaoh’s chambers, for the Egyptians cultivated beardlessness as a sign of youth. It turns out that Jews are not at all afraid of appearing older, because they cultivate the wisdom that inevitably accompanies age. Eh, if only it were so...

15. Here is a reconstruction of an Israeli Jewish face from the first century AD. It was made for the BBC film "Son of God" - this is a version of Jesus' appearance. And researcher and documentarian John Romer, in another Discovery Channel film, Seven Wonders of the World, points out that the traditional depiction of Jesus may be derived from the classical Hellenistic depiction of Zeus. Now let’s put this all together and look at a hypothetical representative of “Jewish nationality.” How was it?

16. There are not so many images of ancient Jews. Buknik came across two interpretations of one of the most famous - the procession from the fresco of the tomb of Khnumhotep III from Beni Hassan. “A group of four Jewish women carry antimony to color the eyes of an Egyptian prince. This fresco shows us how great the difference is in the clothes of the Egyptians and the Jews. We also see how very different Egyptian and Jewish women are in profile: Egyptian women are beauties, with perfect noses, and Jewish women are fearful people! - with humped noses. Jews generally envy the beauty of other peoples, since they have faces like gnomes (no one has yet paid attention to this obvious similarity, because they are afraid of Jews), huge noses and shaggy eyebrows, like a Yeti.”

17. Surprisingly, others see in the same paintings of the tomb of Khnumhotep III a source of knowledge about the arts and crafts of the Jews. “Thirty-seven merchants and artisans with their wives and children are depicted on a fresco inside the burial. Their clothes, hairstyles and skin color indicate that they were from Canaan." The artists carefully depicted the garments of the Semites, and this allows scientists to establish that the fabrics were made on machines not yet known in Egypt, and dyed in colors that were not used in Egypt at that time. Actually, for our topic it is not so important that many advanced technologies were brought to Egypt by the Semites. What is important to us is the portrait of ladies who lived in Canaan in the 19th century BC and were seen through the eyes of an Egyptian artist. They are very attractive, and the similarities with our contemporaries are obvious.

18. Bees recognize people's faces. No one has yet figured out how they do it. Moreover, they recognize the right person, even if his photo is turned upside down.

19. Sniper rifles will soon be able to distinguish a person's face in the sights in order to know for sure whether to shoot or not.

20. The habit of determining a person’s nationality by his appearance will never disappear, because it is directly related to survival and the need to classify the world. Just like animals with their skills of accurately attributing individuals of different species. And only the most advanced of us are able to remember in time how easy it is to deceive the eye and how little this classification gives to the heart.

The Jews: A Study of Race and Environment (selected chapters) Maurice Fishberg

Chapter 5. Types of Jews.

Types of Jews.

The “indelibility” of the Jewish type - The type of the ancient Jew - Characteristics of the Jewish face - The artist's vision of the Jewish face - The novelist's vision of the Jewish face - The anthropologist's vision of the Jewish face - The supposed Jewish type - The supposed Jewish physiognomy - Two Jewish types - The type of Sephardic Jew - The type of Ashkenazi Jew - Slavic type - Teutonic (proto-Germanic) type - Turkic type - Mongoloid and Negroid types of Jews - Other types.

While it is generally accepted that the Jewish type does not differ from other races in physical features such as height, hair color, shape of the head, nose, etc., the prevailing opinion is that the Jewish physiognomy is typical and that one can easily identify a Jew among thousands of non-Jews. Many ethnologists have stated that the features of a Jewish face are the best proof of the purity of their race. Nott and Gliddon, in their book on the human races, speak of the permanence of the Hebrew type, as evidence of which they adduced the representation of two heads of mummies, one from the time of Moses, and the second, the origin of which dates from the time of Senasherib until the fall of Nineveh in the seventh century BC. They comment on these images, saying that in the 2,500 years that have passed since that time, the Jewish type has not changed at all and that today's Jews are similar to these depicted Chaldeans. These authors draw the following conclusion: “the monuments of Egypt and Assyria, history and the Bible, give us the opportunity to get closer to the era of Abraham, the historical progenitor of the Israelites, and to be convinced of the unchanged Jewish type from those distant times... The Jews themselves are living proof that their type survived all the vicissitudes that befell them for at least 5,500 years since the days of Mesopotamia and that, despite mixing with the pagans, their type remained unchanged."

33. Ancient races depicted on Egyptian monuments 3,000 years ago

Amorite Philistine

Hittite King (with pigtail) Hittite soldiers

Jew Jew

Other authors, especially archaeologists who studied the monuments of ancient Assyria, Babylonia and Egypt (Rawlinson, Layard, Maspero, Delitzsch, and others) also came to the conclusion that the appearance of today's Jews is actually the same as 4,000 years ago. Living for centuries in dispersion in all places and countries suitable for this, among the most diverse human races, under a wide variety of climatic conditions, these factors, it is believed, were powerless to change the characteristic features of the Jewish face. Even the adoption of the diet, clothing, habits, customs and language of the people among whom they happened to live, it is supposed, could not change the Jewish face.

That a more characteristic person can easily be found among thousands of Christians is a very recent point of view. During the Middle Ages, the persecutors of Jews did not distinguish the so-called “Jewish type.” Apparently they knew that such facial features as a hook-shaped nose, black eyes and hair, thick lips could be misleading, and their bearer could well be a Christian, Muslim or pagan, just as a Jew lacking these features is not necessarily a goyim. However, in order to correctly identify Jews when meeting, and in order to avoid mistakes, special regulations required Jews to wear special symbols that would distinguish them from non-Jews. In 640, Jews in Islamic countries were ordered by the Treaty of Omar to wear a yellow stitch on their clothing; in 1005, Egyptian Jews were required to wear special signs on their outer clothing, and from 1301 they were forced to wear a yellow turban. France, Spain, Italy, England and Germany also had similar laws, and Pope Innocent III, in the preamble to the law, complains that Jews are being mistaken for Christians. Even today such laws exist in some eastern countries, such as Persia and Morocco. In the latter, the law obliges Jews to wear dark gabardines and black shoes, so that they can be distinguished from the Muslim population.

34. Jewish doctor (Sephardic type)

It is obvious that today the situation has changed significantly. Even such an outstanding ethnologist as Andre, among other things, writes: “We are all familiar with the “Jewish type,” we easily distinguish a Jew by the features of his face, his living habits, by the manner in which he holds his head, by his gestures; or when he opens his mouth and begins to speak to us, he always reveals some characteristic feature that betrays his origin.” He adds, however, that when we are asked to define this type precisely, to give a formula that would identify the Jews, we become helpless with our terminology and our descriptive powers, for they are of no use in this regard. [This inexplicable and elusive feeling by which goyim and Jews identify each other on the basis of “friend or foe” is called racial instinct and works at the subconscious level. Goyim, who have been “cooked” for a long time in the Jewish environment, can easily identify Jews and crypto-Jews, although they are not always able to clearly explain on what their assumptions are based] “But this in no way excludes the existence of specific racial traits, many other human races are easily distinguished from one another, but most researchers agree that these traits are not easily defined.”

This opinion, as it seems to the author, as well as other opinions about the supposed characteristics of Jews, is based on observations of Jews from the ghetto, or those who recently left the ghetto and have not yet had enough time to adapt to their new environment. All those who have taken the ghetto factor into consideration have found that there are many types of Jews there, and also that the Jews who left the ghetto several generations ago are hardly different from the races and peoples among whom they live.

35. Jewish face

When researching, it is important to study those physical features that are generally considered "Jewish" and the best sources for this study are the works of artists who painted Jewish faces, authors of journalism that depicted Jewish life, and ethnologists who, in addition to dimensions, also described characteristics of Jewishness. physiognomies as racial traits. In Fig. 18-20 and 34-40 show some faces depicted by famous artists. I have deliberately refrained from reproducing on these pages the so-called “Jewish types” made by fiction illustrators depicting Jewish life. It is a very interesting fact that even when the artist feels sympathy for the people depicted and makes an attempt to draw the Jewish face in every detail, the result almost always turns out to be a caricature. If the artist approaches the matter with an open mind and clearly shows all the real and supposed features of the face, his images can be accepted as real representations of racial or national types. Of those few painters who have excellently reproduced Jewish faces, Rembrandt [the Crypto-Jewish “Flying Dutchman”] should be mentioned first. He made portraits of Spanish Jews in Holland and hardly anyone else has so truthfully described their racial type [Like is known by like]. In addition, we have also reproduced some of the faces of Jews painted by artists of such high rank as Herschenberg, Gottlieb, Kaufmann, Lulien and Pasternak who depicted Russian, Polish and German Jews. (Fig. 18-20, 34-40).

36-39. Artistic vision of a Jewish face

A study of these heads shows that artists depict the Jewish face as oval in shape, with a narrow, receding forehead. The hair is thick, dark, often jet black and curly. The eyes are almond-shaped, the upper eyelid is excessively large, the eyebrows are thick, thick and fused at the root of the nose. The eyeballs, although deep-set, are large and protruding. The overall expression of those dark eyes is difficult to describe. In general they are strikingly brilliant and radiant, in some they appear sleepy or dreamy or tired, in others they are piercing, shimmering or secretive, while in those portraits where the upper eyelid is especially large and the eye appears half-closed, such an expression Ripley calls the eye suppressed cunning. Most portraits show dark circles around the eyes, representing an excessive presence of pigment in that area. The nose is narrow at the base, but large and prominent overall; aquiline but not too hooked. Most often, artists allow themselves to depict a slight bend at the end. The wings of the nose are large and well developed in each drawn face. The mouth is quite large, the lips, especially the lower ones, are thick, often like those of Negroids (Fig. 39), the chin is slanted. The line formed by the fold running from the wings of the nose to the corners of the mouth is strongly emphasized. In those portraits where the ears are not covered by hair, it is clear that they are large and protruding.

40. Jewish faces

This is how Jewish faces are usually depicted by first-rate artists. Another class of artists, caricaturists, draws Jewish faces in a completely different way. When drawing, they surrender to the power of their own imagination. As you might expect, they exaggerate every feature and the result invariably is an ugly and repulsive picture. Thus, while some painters, as we have just shown, usually depict the Jewish face with a straight or aquiline, also known as Roman, nose, in the paintings of caricaturists Jews are invariably depicted with a large and protruding nose, fleshy and hooked in profile, like a parrot's beak. [Since all these professional caricaturists are Jews themselves, there is no doubt that with their art they pursue a very specific goal: it is beneficial for them that the goyim would consider only such caricatured Jews, rarely found in Nature, as typical Jews.] There is curly, greasy hair on the head, often carelessly disheveled. The lower lip is very large, the ears protrude and the neck is short, the shoulders are raised so that the head appears buried between them. The stooped, often shrunken body is never omitted by the caricaturist when he strives to depict the most vile Jewish type. [This rat-like Jewish type is often found in illustrations for the so-called. “anti-Semitic” literature, which does not at all contribute to the development of goyim skills in identifying Jews]

It seems that a similar caricatured concept of the Jewish physiognomy exists among fiction writers, who often use this same form when describing the Jewish face in their novels. Tickeray describes the Jews in his work in this way: “Smiling faces... Curly, shiny hair - eyes black as night; arrogant noses curved like the beaks of eagles - impatiently trembling nostrils”... Most often, other authors depict Jews as dark-skinned or dark-haired, with a large hooked nose, thick, “sensual” lips and a long beard. Perhaps Zangwill is the only one who, in his novels, acknowledges the fact that in different countries there is more than one type of Jew. In his description of the International Zionist Congress in Basel, he speaks of the diversity of Jewish types as follows: “no two leaders were alike,” “none was like the other,” and that they represented “a strange phantasmagoria of faces.” A small, straw-haired Pole with wide cheekbones; a blond Hungarian with a flaxen mustache; brown and narrow-faced Romanian; a bright Frenchman with glasses; Marrano-like Dane; fat German; a Russian with sparkling eyes, tugging at his hair in excitement and possibly expecting prison upon his return; a dark Egyptian with black hair and everything except the nose resembling a black man; yellow-bearded Swede; a sophisticated Viennese lawyer; a German student wearing a shirt with a colored stripe across it; a fragrant dandy from the best St. Petersburg circles and one Jew in a long caftan with sidelocks and a yarmulke who emanates the Kabbalistic mysticism of the Carpathian Messiah of the nineteenth century. Who is talking about the Jewish type? Who will deny that these are not the faces of Christians? Is this the result of heredity? Is this a sign of suffering? Zangwill rightly asks. As will be shown below, there is a significant amount of truth in the hypothesis that the difficult fate of the Jews left a large imprint on the development of their racial type.

Very little attention was paid to the Jewish type, the study of its homogeneity or the plurality of the ethnic type. There are two diametrically opposed opinions on this. Some, like Jacobs, Andre, Elkind and Jute, talk about the “Jewish” physiognomy, which is typical and monotonous. Jacobs even speaks of the “predominance” of the Jewish type, by which he means the mysterious power of Jewish blood, which is transmitted continuously from generation to generation. [Obviously, this “mysterious power of Jewish blood” is nothing more than a certain set of genes. Very tenacious and "indelible" from subsequent generations.] Even in non-Jewish families "in which there has been an infusion of Jewish blood, there is a tendency towards the appearance of intense Jewish characteristics and expressions... Now that the tendency to return is mainly towards greater predominance, this curious the fact confirms our conclusion regarding the supreme predominance of Jewish blood.” How this predominance works to eliminate all foreign blood from the Jewish veins and reappears as typically Jewish characteristics and characteristics when mixed with Gentile blood is not explained by Jacobs, and one is perplexed when one encounters many Gentile persons among the Jews in any country. , if he believes that such a powerful factor operates among them as maintaining their ethnic purity and eliminating any influence of foreign blood.

41. Jewish types

Jacobs is one of the few who have made an attempt to scientifically define the Jewish type. He believes that this is not a correlation of certain anthropological characteristics, but a certain specific facial expression that is immediately recognized as “Jewish” in most cases. He admits that it is difficult to determine the exact nature of "Jewish" appearance with any degree of certainty. In a rather original manner, he attempted to identify the type using a series of complex photographs that were taken using Galton's method. The results are reproduced in Fig. 41. In Fig. And a collective portrait of five Jewish boys from the Jewish Free School in London is shown in Fig. In the next five, and in C compiled from fig. A and B. Jacobs describes these portraits in this way: “the result is a type of highly Jewish appearance and, as can be seen, these characteristic features are composed of eyebrows, eyes, nose and lips, while the position and contour of the cheekbones is not so important for this.” . The eyebrows are well defined, somewhat thicker towards the nose and tapering towards the edges. The eyes are generally bright, both eyelids are prominent and heavy, and the main characteristic of Jewish eyes seems to be the upper eyelid, which is larger than those of other people. The lymphatic bags under the eyes are larger and more noticeable than among non-Jews. Due to high cheekbones, as a rule, the cheeks appear hollow, in addition to the Jewish expression, while on a full face, the nose is distinguishable only by the special curvature of the nostrils, the main Jewish characteristic of this organ. The upper lip is smaller than the lower, which gives the face some sensuality. The chin is most often sloping. The ears of most Jews, as well as those of boys, increase the overall impression of their Jewishness.” A look at the composite portraits shows that only a few of the above characteristics are discernible, despite the fact that the boys were carefully selected as being more Jewish in appearance than usual. In fact, in the public schools of the East Side of New York City, in which the majority of the students are Jews, one can see that most of the boys and girls barely resemble what they should resemble according to the standards of those who believe in the purity of the Jewish type. Many who visit these schools are often surprised to find that few of the students are of traditional Jewish appearance; in fact, Jewish facial expressions are much more common among adults than among young Jews and which support the author's opinion that these are acquired traits.

42. Spanish Jew, Jerusalem

Elkind is of the opinion that the Jews, regardless of their wide geographical distribution, are more or less distinguishable by a certain homogeneity of physical and physiognomic types, so that we can speak of the existence of a typically Jewish physiognomy, common to all scattered representatives of the race and which unites them into one special ethnic group. He lists short stature, a relatively long face, a mesocephalic skull, and dark hair and eyes as characteristic characteristics. He does not consider the hook-shaped nose as a characteristic racial feature, because only a small part of Jews have such a nose shape. He admits that it is difficult to describe the characteristics that would identify a Jew as a member of his race and even considers that the peculiar Jewish articulation and manner of speaking is often sufficient to distinguish an individual as belonging to the Chosen People. [The best textbook on Jewish physiognomy today is the collection “Us and They”: link ]

43-46. Sephardic Jews

There is a consensus among anthropologists today that there is more than one type of Jew. Even those Jews who, for obvious reasons, do not want to admit the presence of foreign blood in the veins of the chosen people, recognize two types among modern followers of Judaism, Ashkenazi and Sephardic. Karl Waugh, in his “Lectures on Man,” first gave a detailed description of these two Jewish types. The first, described by this author, is found mainly in Northern Russia, Poland, Germany and Bohemia. His main characteristics are red hair, a small beard, a short concave nose, small and gray shiny eyes, a stocky body, and a face with wide cheekbones. In general they are physically similar to the Northern Slavs. The second type is concentrated mainly in the East and around the Mediterranean, as well as in Portugal and Holland. Their specific features are long black hair and beard, large almond-shaped eyes, a melancholic appearance, an oval face and a prominent nose, in short, the Jewish type represented in Rembrandt's paintings. Similar descriptions of the two Jewish types are given in the works of Broca, Stieda, Blechman, Topinard, Maurer. The last mentioned author speaks of the Turkic and Semitic types, while Deniker speaks of the Arabic and Assyrian types, and adds that sometimes these types are modified by mixture with other types among which they live. Ikoff speaks of Slavic, Greek, Roman and other types of Jews, while Weissenberg describes in detail the fine, "rough" Northern European, Caucasian, Mongoloid and Negroid types of Jews. The author found all these types in one city in Southern Russia, Elizavetgrad.

The two main types known among the Jews, the Ashkenazi and the Sephardic, have their own special rites, which is recognized by all who write on this subject. Some go further and say that they are not only different types, but also different races and the only thing that connects them is Judaism. The Ashkenazim are by far the most numerous; more than ninety percent of today's Jews are made up of them. Their name is derived from the name of Ashkenaz, the son of Gomer [meaning not the descendant of the legendary "Greek" poet, but the biblical character Gomer], grandson of Noah. The Talmud, as well as medieval literature, distinguish the Ashkenazim in Germany and the Teutons. Currently, all Jews from Russia, Poland, Germany and Austria called Ashkenazim use Yiddish or German jargon as their native language. The name Sephardi comes from the word Sepharad, the biblical name for the unknown land to which the Jews were exiled from Jerusalem. Medieval rabbis agreed with this, so Spain and Portugal were considered the country of Sepharad, therefore, Spanish and Portuguese Jews were called Sephardim. When more than 200,000 Jews were expelled from Spain in 1492, they scattered to various parts of the world, some went to North Africa, others to Italy, France, Holland, England, Germany, Austria, Hungary, Turkey, Asia Minor, etc. Many moved to North and South America. The first Jews to come to the United States were Sephardim. The remnants of these Jews, now living in Balkan countries such as Bosnia, European Turkey, Romania, are known as Spaniols, probably due to the Spanish dialect they used. There were many Sephardim in the United States and England, but they are rapidly disappearing due to intermarriage with non-Jews, and to a lesser extent with Ashkenazim. These two groups of Jews differ from each other in traditions, rites, rituals, as well as physical type. The Sephardim are very proud to consider themselves a part of Israel, which has succeeded in preserving, to this day, its original purely Semitic type and has not had foreign admixtures like the Ashkenazis. “The many sufferings they endured in the name of their faith made them more conscious; they consider themselves the highest class of noble Jews, and for a long time their co-religionists, whom they looked down on, regarded them in the same way.” They have their own synagogues, cemeteries, etc., wherever they find themselves in sufficient numbers and refuse to share them with their Ashkenazi coreligionists. They also refuse to marry German and Russian Jews, whom they consider inferior to them. They have the ancient traditions of the medieval Jews, whose ancestors were descended from the tribe of Judah, while their Russian and German Ashkenazi co-religionists are believed to have descended from the tribe of Benjamin. [Both of these Jewish tribes lived in Judea, unlike the other ten tribes living in the Kingdom of Israel] This legend had a significant influence in the reluctance of these two groups to marry each other.

47. Jewish Rabbi, Oran

Jews of the Sephardic type. There are significant differences between these two types of Jews when viewed from an anthropological point of view, although one can hardly speak of two different races, as some authors do. None of these types are racially pure. The Sephardic type (Fig. 42-46) most closely matches the ideal Jewish type and anthropologically corresponds to Ripley’s “Mediterranean” race or Deniker’s “Ibero-island” race. In general they have black or brown hair, sometimes red and very rarely blond; large black or brown eyes, rarely gray and blue. In addition to dark hair, they are small in stature and are also dolichocephalic or mesocephalic. The face is oval, the forehead is sloping, the eyes are almond-shaped, the eyebrows are dark and very thick on the inside, where they are often fused above the root of the nose. Traditional Semitic beauty, which in women often takes the form of graceful nobility, is usually found among these Jews, as well as when encountered with this Jewish type in Eastern and Central Europe. Indeed, it is difficult to imagine a beautiful Jewish woman who would resemble another physical type. One feature that is also common is brilliant, sparkling eyes, which gives Sephardim owners a reputation for being able to charm with their elegance and charm. Spanish and Andalusian women are said to owe their charm to these beautiful eyes, which are supposed to have their origin from a small admixture of Semitic blood that flows in their veins. Sephardim have a long and narrow skull, and their faces often show signs of prognathism, with the lower and upper jaw protruding slightly forward. The nose is narrow, often curved, but very rarely of the type usually regarded as “Jewish.” Many of them have a rather large mouth with thick lips, especially the lower ones. They are of average build, slender, narrow-shouldered and graceful people, with a somewhat sad and thoughtful expression on their faces. It is only very rarely that a Spanish Jew is seen exhibiting a servile and timid behavior in the presence of his elders, as is often seen among German and Polish Jews. Sephardim are very proud and their sense of dignity is evident even in their dress and behavior, which they treat with scrupulous attention. These traits, which they acquired while living among the Castilians for many centuries, were passed on to their descendants today. As already mentioned, they consider their German co-religionists to be an inferior race. As can be seen from the reproductions of the portraits, Rembrandt depicted exclusively this type of Jews. He met them in Amsterdam, where many of them had settled after being expelled from Spain and Portugal. But it should not be taken for granted that this type is found only among those who trace their ancestry to Spain and Portugal. Many of the Russian, Polish, German and English Jews are of this type. Considering that they lived in dispersion since the fifteenth century in all these countries, we will find a clue as to the origin of the Sephardic traits among all other Jews.

In this connection it is important to mention that the Sephardic type is not as uniform and homogeneous, even among Spanish Jews, as is supposed. Many Sephardim resemble the Spaniards among whom they lived for centuries; others are like the Moors, who suffered the same fate as the Spanish Jews. Today's Sephardim living in various European countries have borrowed many somatological racial traits of the peoples among whom they live. This is why it is so difficult to distinguish Italian Jews from the Italians of the regions where they live, and the same applies to French Jews, especially the southern ones. In Algeria, Tunisia, Morocco, etc., they take on the appearance of Arabs, Berbers, Kabyles, etc., as can be seen in Fig. 100-106. The term "Semitic" or "Arab" type, which is applied by some to all Jews, can be applied only to those who live among these races. Sephardim living in Holland, England, Germany, etc. changed their physical type as a result of mixed marriages with their Ashkenazi coreligionists or with Christians.

Ashkenazi type of Jews. The Jews of Germany, Russia, Poland, etc., known as Ashkenazim, are generally very different from the type described above. Their characteristics do not have the same grace as those of the Sephardim. Indeed, as already mentioned, most beautiful Jewish women, regardless of their country of residence, are of the Sephardic type. Blonde Jewish women do not have the charm that one would expect when looking at them. It is also true that most Ashkenazis are also brunettes, but approximately thirty percent are blond and fifty percent have light eyes. They are brachycephalic, and in the Caucasus their type can even be called hyperbrachycephalic. They correspond to the "Alpine" race described by Ripley. They have round faces, with prominent cheekbones and a medium-sized nose, wide, with fleshy wings, often narrowed and depressed at the root, which gives the impression of being somewhat pear-shaped. The aquiline nose is found in only twelve to fourteen percent of Jews of this type, with the exception of those who came from Germany, especially Bavaria. The chin is heavy, the mouth is large with thick lips, which give the face a stern expression. (Fig. 8-11, 13-16, 48-53)

48-51. Ashkenazi Jews, Eastern Europe

As has already been said about diversity of type, Spanish Jews associate with a large number of German, Polish and Russian followers of Judaism, who are physically less homogeneous. In addition to the Sephardic or Mediterranean type, which are often found among them (Fig. 43, 132), there are also other types. The most prominent and diverse among them is Slavic, which is common among Russian, Polish, Austrian, Romanian and German Jews. They usually have gray or light brown eyes set deep in their sockets, a very wide face, prominent cheekbones and a thick beard. They are brachycephalic of average height. In fact, many of these Jews are barely distinguishable from their Slavic neighbors, especially when they wear the national dress of the countries in which they live. This especially applies to Jewish women from Poland and Belarus. It is also a striking fact that anthropologically they correspond to the racial type that Deniker calls "Oriental" [Today this racial type is called "Eastern Baltic"], the main characteristics of which are medium height, a round head, blond or flaxen hair, a square face and upturned nose. Several images of this type are reproduced in Fig. 29-30, 60-63, 68-71.

52-55. Ashkenazi Jewish women

The Turkic type is related to the latter, it is often found among Jews in the south of Russia and Austria, in Galicia, Bukovina and Romania. Jews of this type are slightly taller than average and have a square face with prominent cheekbones. The nose is short and thick, with a deep depression at the root, straight, never hooked, and often snub-nosed. It has been suggested that this type traces its origins to the Khazars, a Turkic tribe from southern Russia who adopted Judaism in the eighth century AD. It is difficult to say whether they are the only descendants of the Khazars. One thing is certain that this type is often found among the non-Jewish population of these regions.

56. Polish Jew, 57. Galician Jew

58-59. Russian Jew of Mongoloid type

The Northern European or Teutonic type is often found among Russian, Polish, German and English Jews. They have the usual characteristics of northern Europeans, such as being tall or above average, dolichocephaly, blond hair and blue eyes, a face narrow and oval in shape, a thin, narrow nose, long and straight, rarely aquiline, medium-sized lips. While some researchers attribute this type of Jews to ancient mixing with the Amorites, and others speak of the Teutons, this type appears to have resulted from more recent mixing with Europeans. In this regard, it is important to mention that blond Jews are often not tall dolichocephals, most of them are of average height and brachycephalic, and this is more consistent with Deniker’s eastern race. Therefore, evidence indicates that blond Jews arose as a result of living in Europe. (Fig. 72-73)

60-61. Polish Jew, Slavic-Mongoloid type

62-63. Galician Jew, Ruthenian type

The most curious type is the Mongoloid type, found among the Jews of Russia, Poland and Germany, especially among women and children. The reproduced images are excellent illustrations of it. (Fig. 54-55, 58-59, 60-61, 64-65). Its main characteristics are smooth and very thick, black hair. They grow thickly on the head, but rarely on the body and face. The Mongoloid beard is common among Jews. Most have Mongoloid eyes, in which the outer corner of the eye is higher than the inner corner and the opening is much narrower than normal eyes. Unlike almond-shaped eyes, they are more like a triangle. In general, the faces of these people are square or diamond-shaped, the nose is small, short, slightly flattened in its upper half, while at the same time wide in the lower half. Many Jewish women of this type can be mistaken for Japanese, and in Russia for Tatars.

64-65. Polish Jew of the Mongoloid type

66-67. Galician Jews of the Negroid type

It is difficult to estimate the proportion of Mongoloid traits among European Jews. According to Weissenberg they occur quite often. He observed that among 100 adult Jews, 23 had more or less prominent cheekbones, 13 had slanted eyes. But the epicanthus [characteristic of the Mongoloid eyelid], which is a distinctive feature of Mongoloid eyes, was not found among adult Jews. Among children, however, it is very common. [It has long been noted that the Jewish physical type is more clearly and vividly manifested only in adulthood] This feature is very common among Jewish immigrants in New York, especially among women and children. Regarding its frequency, the author can state that in East Side schools, in almost every class, at least one student, usually more than one, has Mongoloid characteristics.

68-69. South Russian Jew of Slavic type

70-71. Jew, native Warsaw citizen of Polish type

Those who believe that the ancient Hittites were Mongoloids are also inclined to assume that today's Mongoloid Jews are cases of atavism, a return to the type of ancestors who intermarried with the Hittites. But it is believed that a large number of Russians have Mongoloid blood in their veins, which means that the origin of this blood among the Jews can be attributed to their mixing with the Slavs.

The Negroid type found among Jews should also be mentioned. Sometimes you can meet a Jew who has very dark skin, black and curly hair and a long skull. The face is prognathic with protruding jaws. The lips are large and thick, the nose is flat and wide, with very large nostrils. This Negroid type can be found in any large gathering of Jews. They are often mistaken for mulattoes, so the author knows of cases where they had significant problems living in one of the Southern States of America. As with other Jewish types, biblical scholars tend to attribute the origins of Negroid Jews to intermarriage with the Cushites in biblical times. It is remarkable that this type is found among Jews who have not come into contact with Negroes for many centuries, as is the case with European Jews. Among the Jews of North Africa, Egypt, etc. There are many individuals who resemble mulattoes. (Fig. 106), but here the local population, for example Berbers, Arabs, etc., have a significant infusion of Negroid blood, and the Jews probably received it from the same source. For European Jews, this explanation does not apply if everything is attributed to immigration from Southern Europe and North Africa. There are, in fact, many Jews, natives of Spain and Portugal, scattered among the European Jews, and who may have had some Negroid traits in them through intermarriage with the Moors, who are known to have had a considerable admixture of Negroid blood.

These are the main types of European Jews. In addition, native types can be observed in various parts of the continent, which are interesting because they more or less resemble the human types among which they live. Each country has a special variety of Jewish types, differing from each other not only mentally and socially, but also physically, as anyone who has traveled and closely observed the Jews they have encountered has noticed. Outside Europe, in Asia and Africa, completely different types can be found.