input: Mountain Jews are considered, by some, to be of Sephardic lineage; this however is a misnomer as they are neither Sephardim (from the Iberian Peninsula) nor Ashkenazim (from Germany and Eastern-Europe) but rather come directly by way of Persia. Mountain Jews tenaciously held to their religion throughout the centuries, developing their own unique traditions and religious practices. Mountain Jewish traditions are infused with teachings of Kabbalah and Jewish mysticism. Mountain Jews have traditionally maintained a two-tiered rabbinate, distinguishing between a rabbi and a "dayan." A "rabbi" was a title given to religious leaders performing the functions of liturgical preachers (maggids) and cantors (hazzans) in synagogues ("nimaz"), teachers in Jewish schools (cheders), and shochets. A Dayan was a chief rabbi of a town, presiding over beit dins and representing the highest religious authority for the town and nearby smaller settlements. Dayans were elected democratically by community leaders. The religious survival of the community was not without difficulties. In the prosperous days of Jewish Valley (roughly 1600-1800), the spiritual center of Mountain Jews centered on the settlement of Aba-Sava. Many works of religious significance were written in Aba-Sava. Here, Elisha ben Schmuel Ha-Katan wrote several of his piyyuts. Theologist Gerhson Lala ben Moshke Nakdi, who lived in Aba-Sava in 18th century, wrote a commentary to Mishneh Torah of Maimonides. Rabbi Mattathia ben Shmuel ha-Kohen wrote his kabbalistic essay Kol Hamevaser in Aba-Sava. With the brutal destruction of Aba-Sava (roughly 1800), however, the religious center of Mountain Jews moved to Derbent. Prominent rabbis of Mountain Jews in the nineteenth century included: Rabbi Gershom son of rabbi Reuven of Qirmizi Q@s@b@ Azerbaijan, Shalom ben Melek of Temir-Khan-Shura (modern Buynaksk), Chief Rabbi of Dagestan Jacob ben Isaac, and Rabbi Hizkiyahu ben Avraam of Nalchik, whose son Rabbi Nahamiil ben Hizkiyahu later played a crucial role in saving Nalchik's Jewish community from the Nazis. In the early decades of the Soviet Union, the government took steps to suppress religion. Thus, In the 1930s, the Soviet Union closed synagogues belonging to mountain Jews. Same procedures were implemented on other ethnicities and religions. Soviet authorities propagated the myth that Mountain Jews were not part of the world Jewish people at all, but rather members of Tat community that settled in the region. Soviet anti-Zionism rhetoric was intensified during Khrushchev's rule. Some of the synagogues were later reopened in the 40's. The closing of the synagogues in the 30's was part of communist ideology, which resisted religion of any kind. At the beginning of the 1950s, there were synagogues in all major Mountain Jewish communities. By 1966, reportedly six synagogues remained; some were confiscated by the Soviet authorities. While Mountain Jews observed the rituals of circumcision, marriage and burial, as well as Jewish holidays, other precepts of Jewish faith were observed less carefully. The community's ethnic identity remained unshaken despite the Soviet efforts. Cases of intermarriage with Muslims in Azerbaijan or Dagestan were rare as both groups practice endogamy. After the fall of the Soviet Union, Mountain Jews experienced a significant religious revival, with increasing religious observance by members of the younger generation.

Answer this question "Which precepts were not as strictly followed?"
output:

input: During the comeback portion of his career, Phoenix went back to his given name Joaquin and was often cast in supporting roles as conflicted, insecure characters with a dark side. In 1995, he co-starred in To Die For, as the disturbed young man Jimmy who gets seduced by Suzanne Stone (Nicole Kidman) to commit murder. Directed by Gus Van Sant, the film was screened out of competition at the 1995 Cannes Film Festival and became a financial and critical success, resulting in a domestic box office total of $21 million. New York Times critic Janet Maslin praised Phoenix's performance, writing "So pity poor Jimmy. Rivetingly played by Mr. Phoenix with a raw, anguished expressiveness that makes him an actor to watch for, Jimmy is both tempted and terrified by Suzanne's slick amorality. In that, he speaks for us all." In 1997, Phoenix played a small-town troublemaker in Oliver Stone's U Turn, and a poor man in love with a rich woman in Inventing the Abbotts. The films were received with mostly mixed and negative reviews, respectively, and neither performed well at the box office. The following year, Phoenix starred in Clay Pigeons (1998) as a young man in a small town who befriends a serial killer. Budgeted at $8 million, the film became a box office flop, grossing only $1 million and was, like Phoenix's previous projects, not well received by critics. In his next film, 8mm (1999), Phoenix co-starred as an adult video store employee who helps Tom Welles (Nicolas Cage) penetrate the underworld of illegal pornography. The film turned out be a box office success, grossing $96 million worldwide, but found few admirers among critics.

Answer this question "How much did U Turn gross?"
output: The films were received with mostly mixed and negative reviews, respectively, and neither performed well at the box office.

input: Their debut album, Yo! Bum Rush the Show, was released in 1987 to critical acclaim. The album was the group's first step toward stardom. In October 1987, music critic Simon Reynolds dubbed Public Enemy "a superlative rock band". They released their second album It Takes a Nation of Millions to Hold Us Back in 1988, which performed better in the charts than their previous release, and included the hit single "Don't Believe the Hype" in addition to "Bring the Noise". Nation of Millions... was the first hip hop album to be voted album of the year in The Village Voice's influential Pazz & Jop critics' poll. In 1989, the group returned to the studio to record Fear of a Black Planet, which continued their politically charged themes. The album was supposed to be released in late 1989, but was pushed back to April 1990. It was the most successful of any of their albums and, in 2005, was selected for preservation in the Library of Congress. It included the singles "Welcome To The Terrordome", "911 Is a Joke", which criticized emergency response units for taking longer to arrive at emergencies in the black community than those in the white community, and "Fight the Power". "Fight the Power" is regarded as one of the most popular and influential songs in hip hop history. It was the theme song of Spike Lee's Do the Right Thing. The group's next release, Apocalypse '91...The Enemy Strikes Black, continued this trend, with songs like "Can't Truss It", which addressed the history of slavery and how the black community can fight back against oppression; "I Don't Wanna be Called Yo Nigga", a track that takes issue with the use of the word nigga outside of its original derogatory context. The album also included the controversial song and video "By the Time I Get to Arizona", which chronicled the black community's frustration that some US states did not recognize Martin Luther King Jr.'s birthday as a national holiday. The video featured members of Public Enemy taking out their frustrations on politicians in the states not recognizing the holiday. In 1992, the group was one of the first rap acts to perform at the Reading Festival, in England, headlining the second day of the three-day festival.

Answer this question "What's a single on that album?"
output:
Don't Believe the Hype