Ashmodai
THE JEWISH ENCYCLOPEDIA
Ashteroth
At that time Ashkinasi conducted the Jewish trade-school "Trud" of Odessa. Later he established a model farm-school for Jewish children at Fiodorovka, near the same place. In 1887 he settled permanently in Paris, where he contributed either in his own name or under the pseudonym " Michel Delines " articles on Russian
Tammuz, who, from the epithet "Adon, "Lord," was called by the Greeks "Adonis. " See
livelihood.
—
for
Tammuz and
ASHMUEAH
A special term (compare " watch in the night," Ps. xc. 4) in the synagogal rite of Avignon, denoting the early morning service on Hoshana Rabbah, the seventh day of the Feast of
among
he published at Paris: "La Terre dans le Roman Russe " " La France Jugee par la Russie " " L' Allemagne Jugee par la Russie " " Nos Amis les Russes. The western European public became acquainted with Russian literature through Ashkinasi's translations into French of several of Tolstoi's works " Enfance et Adolescence " aud " Napoleon et la Campagne de Russie," besides Shchedrin's "Za Rubezhom, under the title, Berlin et Paris"; Goncharov's " Obryv, "under the title "La Faute de la Grand'mere," 1885; and Dostoyevski's "Podrostok," under the title "Mon Pere Naturel," 1886; some novels by Garschin; "Samson the Powerful," by Orzhesko and Lazhechnikov's " Le Palais de Glace,"
Allg. Zclt. des Jud. 1839, p. 118.
ASHPENAZ chadnezzar (Dan. j.
"La Chasse aux Juifs"; and "Les Victimes." a frequent contributor to the Russian periodicals "Nedyelya," "Novosti," and others, and since 1889 has been a regular contributor to "Paris," under the pen-name "Michel Reader." 1885;
is
The name
of
—
a Phenician god worshiped at Sidon and Carthage,
Cyprus and in Sardinia. from the latter island ("C.
A trilingual inscription
in
I.
S." 143) identifies
him
with ^Esculapius, the Greek god of healing. Near Sidon, Eshmunazer built for him a temple on a mountain, and consecrated to him a spring and a grove (" C. This is the iEsculapius grove of Strabo I. S." 3). (xvi. 2, 22).
The
the inscriptions
number
prayer as does the one hundred and forty-fifth Psalm. K. See Tanya ii. in the name of Rashi.
ASHRE
which Ashmun enters prove the popularity of worship there. At Carthage, Tanith (Ashtarte) and Baal were worshiped in his temple (" C. I. S." p. 252) and the inscriptions from North Africa contain many names compounded of his, which also prove how extensively he was worshiped. His close connechis
of the verses
F. L. C.
A.
=t
^=^s=
Ash
re
yo
How
hap
py
-
she the
-
be.
.
.
.
dwellers in
be
te
Thy
tern
and Carthage with Baal and Ashtarte, importance where worshiped, and the fact that in many proper names, especially in Cyprus, he is designated "Adonis " (compare " C. I. S." 10, 42, and 44), indicate that Ashmun may have been a local name tion at Sidon
word
ASHRE
Con moio.
his
initial
Ps. lxxxiv. 5 [A.
of proper
into
n±£ -0-
The
0>"iB>N):
V. 4] and cxliv. 15, which verses are always prefixed to Ps. cxlv. in its recital in the synagogal service. In the northern liturgies these opening verses are associated with a chant transferred direct from the Sabbath cantillation (where it forms the coda, or concluding strain, of each reading in the lesson) as illustrated below
names in from Citium and Idalium in Cyprus large
B. L.
The open-
—
H. R. See Asmodbds. ()DB>K)
G
it is said: "Whosoever recites Psalm cxlv. three times a day may feel certain of having a portion The three Ashre or in the life to come " (Ber. 4S). beatitudes in the two introductory verses some added also the Ashre of Ps. cxix. 1, and more verses beginning with Ashre (see Tosaf ot Ber. 32S, and Beer, prayer-book " Abodath Yisrael," p. 68, note; Zunz, "Ritus," 59) were selected to express the idea of being thrice blessed by the recitation of a Psalm containing so fervent a praise of God before offering
1889, xi.-xii. 37-38.
ESHMUN
3).
which
Bibliography: Vengerov,Kritieo-BU>graftch£8kiSlovarRusskikh Pisatelci, s.v. S. G., Litemturnaya Spravka, in
or
i.
jr.
ing words of Ps. lxxxiv. 5 [4]: " Blessed are they who dwell in thy house: they will be still praising thee. [In A. V.] Selah. " This verse, interpreted by Joshua ben Levy to signify that those who sit pondering on the greatness of God before offering their prayer in the house of God are the really " blessed ones " (Ber. 32J), is, together with (the closing words of Ps. cxliv. 15) "Ashre ha-' Am," "Happy the people to whom this is allotted [A. V., "that is in such a case"], happy the people whose God is the Lord," recited three times a day, twice in the morning and once in the afternoon prayer before Ps. cxlv., concerning
Among original novels in French by Ashkinasi " En Russie, " in the " Bibliotheque Uni verselle,
ASHMUN
Chief of the eunuchs of Nebu-
ASHRE (YOSHEBE BETEKA):
ASHMODAI.
D.
A.
1889.
Vuskhud,
Tabernacles. Bibliography: Zunz, Ritus der Synagogevon Avignon, in
He
G. A. B.
jr.
j.
which were the Athenajum," "Siecle," "Independance Beige," and many others. At the same time
are
Baetngen, BeitrUge zur Sew. Religions-
gesch. pp. 44 et seq.
"
iEsiiMA.
Bibliography:
—
literature to various publications, principal
204
H
- —*—jt
-
ka,
'od
pie,
for
ye- hafor- ev
-
la
lu
ka:
er
they
may
ASHRE HA- 'AM
se
lah!
praise Theel
(qjh ne>K): Ps. lxxxix.
"Ashre" on
Day
16,
of Memorial, or New-Year, immediately after the sounding of the Shofar. It is then associated in Ashkenazic congregations with a beautiful and typical melody, of prefixed to
the
