Problem: Zelda Fitzgerald (nee Sayre; July 24, 1900 - March 10, 1948) was an American socialite, novelist, painter and wife of author F. Scott Fitzgerald. Born in Montgomery, Alabama, she was noted for her beauty and high spirits, and was dubbed by her husband as "the first American Flapper". She and Scott became emblems of the Jazz Age, for which they are still celebrated. The immediate success of Scott's first novel This Side of Paradise (1920) brought them into contact with high society, but their marriage was plagued by wild drinking, infidelity and bitter recriminations.

Born in Montgomery, Alabama, Zelda Sayre was the youngest of six children. Her mother, Minerva Buckner "Minnie" Machen (November 23, 1860 - January 13, 1958), named her after characters in two little-known stories: Jane Howard's "Zelda: A Tale of the Massachusetts Colony" (1866) and Robert Edward Francillon's "Zelda's Fortune" (1874). A spoiled child, Zelda was doted upon by her mother, but her father, Anthony Dickinson Sayre (1858-1931)--a justice of the Supreme Court of Alabama and one of Alabama's leading jurists--was a strict and remote man. The family was descended from early settlers of Long Island, who had moved to Alabama before the Civil War. By the time of Zelda's birth, the Sayres were a prominent Southern family. Her great-uncle, John Tyler Morgan, served six terms in the United States Senate; her paternal grandfather edited a newspaper in Montgomery; and her maternal grandfather was Willis Benson Machen, who served a partial term as a U.S. senator from Kentucky. Her siblings were Anthony Dickinson Sayre, Jr. (1894-1933), Marjorie Sayre (Mrs. Minor Williamson Brinson) (1886-1960), Rosalind Sayre (Mrs. Newman Smith) (1889-1979), Clothilde Sayre (Mrs. John Palmer) (1891-1986), and Lenora Sayre (1897-1899), who died of diphtheria at age two. As a child, Zelda Sayre was extremely active. She danced, took ballet lessons and enjoyed the outdoors. In 1914, Sayre began attending Sidney Lanier High School. She was bright, but uninterested in her lessons. Her work in ballet continued into high school, where she had an active social life. She drank, smoked and spent much of her time with boys, and she remained a leader in the local youth social scene. A newspaper article about one of her dance performances quoted her as saying that she cared only about "boys and swimming." She developed an appetite for attention, actively seeking to flout convention--whether by dancing the Charleston, or by wearing a tight, flesh-colored bathing suit to fuel rumors that she swam nude. Her father's reputation was something of a safety net, preventing her social ruin, but Southern women of the time were expected to be delicate, docile and accommodating. Consequently, Sayre's antics were shocking to many of those around her, and she became--along with her childhood friend and future Hollywood starlet Tallulah Bankhead--a mainstay of Montgomery gossip. Her ethos was encapsulated beneath her high-school graduation photo: Why should all life be work, when we all can borrow? Let's think only of today, and not worry about tomorrow.

Did anything major happened as a result of those rumors?

Answer with quotes: Her father's reputation was something of a safety net, preventing her social ruin,

Problem: Mountain Jews or Caucasus Jews also known as Juhuro, Juvuro, Juhuri, Juwuri, Juhurim, Kavkazi Jews or Gorsky Jews (Azerbaijani: Dag Y@hudil@ri, Hebrew: yhvdy qvvqz Yehudey Kavkaz or yhvdy hhrym Yehudey he-Harim, Russian: Gorskie evrei, translit.

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.

Do they have any specific rituals related to this worship?

Answer with quotes:
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.