Question: Maelgwn Gwynedd (Latin: Maglocunus; died c. 547) was king of Gwynedd during the early 6th century. Surviving records suggest he held a pre-eminent position among the Brythonic kings in Wales and their allies in the "Old North" along the Scottish coast. Maelgwn was a generous supporter of Christianity, funding the foundation of churches throughout Wales and even far beyond the bounds of his own kingdom. Nonetheless, his principal legacy today is the scathing account of his behavior recorded in De excidio

In his work On the Ruin and Conquest of Britain written c. 540, Gildas makes an allegorical condemnation of 5 British kings by likening them to the beasts of the Book of Revelation, 13-2: the lion, leopard, bear, and dragon, with the dragon supreme among them. He says that Maelgwn is the "dragon of the island", and goes on with a litany of moral accusations, in the process describing him almost as a regional high king over the other kings (the power-giving dragon of the Apocalypse). The Isle of Anglesey was the base of power of the kings of Gwynedd, so describing Maelgwn as the "dragon of the island" is appropriate.  Gildas restricts his attention to the kings of Gwynedd (Maelgwn), Dyfed (Vortiporius), Penllyn (probable, as its king Cuneglasus/Cynlas appears in royal genealogies associated with the region), Damnonia/Alt Clud (Constantine), and the unknown region associated with Caninus. The Welsh kingdoms are all associated with the conquest of the Gaels by Cunedda, while Alt Clud had a long and ongoing relationship with Gwynedd and its kings.  In the course of his condemnations, Gildas makes passing reference to the other beasts mentioned in the Apocalypse, such as the eagle, serpent, calf, and wolf. The reason for Gildas' disaffection for these individuals is unknown. He was selective in his choice of kings, as he had no comments concerning the kings of the other British kingdoms that were thriving at the time, such as Rheged, Gododdin, Elmet, Pengwern/Powys, or the kingdoms of modern-day southern England. That he chose only the kings associated with one king's pre-eminence (Maelgwn, the "dragon") suggests a reason other than his claim of moral outrage over personal depravity. Neither outrage nor a doctrinal dispute would seem to justify beginning the condemnation of the five kings with a personal attack against the mother of one of the kings, calling her an "unclean lioness".

Using a quote from the above article, answer the following question: Are there any other interesting aspects about this article?
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Answer: He says that Maelgwn is the "dragon of the island", and goes on with a litany of moral accusations,


Question: Jews (Hebrew: y@hv'diym ISO 259-3 Yehudim, Israeli pronunciation [jehu'dim]) or Jewish people are an ethnoreligious group and a nation originating from the Israelites, or Hebrews, of the Ancient Near East. Jewish ethnicity, nationhood, and religion are strongly interrelated, as Judaism is the traditional faith of the Jewish people, while its observance varies from strict observance to complete nonobservance.

After the destruction of the Second Temple, Judaism lost much of its sectarian nature. Nevertheless, a significant Hellenized Diaspora remained, centered in Alexandria, at the time the largest urban Jewish community in the world. Hellenism was a force not just in the Diaspora but also in the Land of Israel over a long period of time. Generally, scholars view Rabbinic Judaism as having been meaningfully influenced by Hellenism.  Without a Temple, Greek-speaking Jews no longer looked to Jerusalem in the way they had before. Judaism separated into a linguistically Greek and a Hebrew / Aramaic sphere. The theology and religious texts of each community were distinctively different. Hellenized Judaism never developed yeshivas to study the Oral Law. Rabbinic Judaism (centered in the Land of Israel and Babylon) almost entirely ignores the Hellenized Diaspora in its writings. Hellenized Judaism eventually disappeared as its practitioners assimilated into Greco-Roman culture, leaving a strong Rabbinic eastern Diaspora with large centers of learning in Babylon.  By the first century, the Jewish community in Babylonia, to which Jews were exiled after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated one million Jews, which increased to an estimated two million between the years 200 CE and 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about one-sixth of the world Jewish population at that era. The 13th-century author Bar Hebraeus gave a figure of 6,944,000 Jews in the Roman world; Salo Wittmayer Baron considered the figure convincing. The figure of seven million within and one million outside the Roman world in the mid-first century became widely accepted, including by Louis Feldman. However, contemporary scholars now accept that Bar Hebraeus based his figure on a census of total Roman citizens, the figure of 6,944,000 being recorded in Eusebius' Chronicon. Louis Feldman, previously an active supporter of the figure, now states that he and Baron were mistaken. Feldman's views on active Jewish missionizing have also changed. While viewing classical Judaism as being receptive to converts, especially from the second century BCE through the first century CE, he points to a lack of either missionizing tracts or records of the names of rabbis who sought converts as evidence for the lack of active Jewish missionizing. Feldman maintains that conversion to Judaism was common and the Jewish population was large both within the Land of Israel and in the Diaspora. Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-second century. Another factor that made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal.

Using a quote from the above article, answer the following question: How significant?
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Answer:
Hellenism was a force not just in the Diaspora but also in the Land of Israel over a long period of time.