STORMFRONT: A VERY DETAILED HISTORY OF THE JEWS… including Quotes from the Talmud

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[This is excellent. Jan]

This is history using the words of others.

Other than the introduction to The Talmud which follows, there will be very little commentary from me along the way. This is what Jews have said at particular times and what has been said about them by their fellows and the non-Jew.

I will keep adding to this work until we are right up to date. I guess, as I will only add about about ten quotations a day after we reach the 1890s, that the whole will take me more than a year to produce.

From the 1890s onwards, the cited history will become more dense, penetrative and, I hope, illuminating. Until we reach this period, I will introduce quotations that I think the reader might find interesting but, other than adhering to a reasonably strict chronology, there will not be much in the way of structure to the piece.

This history has been introduced curtesy of brummie76 and those who believe that certain truths should not be told. Thus implying that the British people should, forever, be kept in the dark regarding the aberrant behaviours of some.

I will not contribute to this thread other than to introduce quotation-based history.

Where a Jew is mentioned, their name should appear in red. (I may miss a few)

Within The Talmud there are 63 seperate books, one of which, Abhodah Zarah, says these things:

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Bloodshed is forbidden to a Gentile who may kill neither another Gentile or a Jew; but it is not forbidden to the Jew in regards to the Gentile.
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Theft, robbery, and rape of a beautiful woman and similar deeds are forbidden to every Gentile towards another Gentile, and also towards a Jew: but they are allowed to a Jew against a Gentile.
Isn’t it interesting that whilst it is considered utterly correct, moral and fashionable to paint the whole of Western Civilization as evil for our supposed past behaviour towards the Jew, it has been ruled inadmissible, immoral and racist to condemn Judaism for over 2000 years of genocidal antagonism towards the non-Jewish peoples of the earth?

The allegation that some Jews are systematically taught to despise non-Jews as part of their religious instruction can be discerned quite readily by studying The Talmud.

Almost all adult Jews are, to some extent, aware of the scorn, spite and downright hatred that The Talmud and historical Jewish orthodoxy directs at the non Jew. They are, therefore, on constant guard against those who would invite an examination of these texts. In the last few decades, on the rare occasion that such material is brought to public attention, its exposure is always villified by Jewish organizations as distorted and misrepresentational, and those who would bring such material to light are inariably described as, bigot, hater, racist, and anti-semite by those who would not have these matters investigated.

It’s not just organised Jewry that does what these matters investigated, the liberal cannot endure frank and open discussion on any subject where the facts are at odds with his liberal agenda either. That is why words like bigot, hater and racist were invented. The moment a fact is introduced into the debate which, if discussed rationally, might enlighten those listening to the debate, the negative buzz word is introduced by the indignant liberal and all further close examination of his liberal stance is stifled.

A critical analysis of the contents of The Talmud, and the extent to which hatred for non-Jews is encouraged by Judaism’s holiest book, is, thus, taboo.

Common sense, independent of received politically correct opinion, is off limits when it comes to a close inspection of the chosen race. This betrayal of our powers of reason should annoy and frustrate you, if you are a scholar worthy of the name.

Research, examine, do not be content to have your history handed to you on a plate by those who have a vested interest in keeping the facts to themselves. If you are prepared to undertake such an examination, you could do worse than to begin with an investigation of the Talmud.

Those of you who have always taken the politically correct” we must never do anything to upset the poor Jews” position, who think that we should believe without question the Rabbi who says The Talmud does not preach racial hatred, because not to believe him would upset the poor Jew, should stop reading now.

You are lost; the faculties of common sense and reason that your ancestors possessed, which enabled them to tell right from wrong, good from bad, positive from negative and productive from destructive, in you are dead. You are a creature of the myth-makers, you belong to them, you are a lemming, you are already over the edge, there is no hope for you and, probably, no hope for those you have any influence over.

If, however, you have always done your very best never to, upset the poor Jew, but cannot see why he should raise such a fuss over an impartial investigation of their holiest book, when, surely, such an investigation would silence the, hate-mongers, once and for all, well, then, you should read on.

If you choose not to believe what you are about to read once you have read it, because the, bigot, hater, racist, anti-Semite, and, fascist, have, obviously, distorted the Talmudic references herein to suit their own argument, that is OK. All your life you have been led to believe that the opposite was the case and you have trusted, without question, those who led you to believe this contradictory case.

However, I do say that you owe yourself, your children, and their future, this: if you do not believe what is written here, do you not, then, have a responsibility to put your disbelief to the test? Do you put the book aside, once read, saying: "No, that’s rubbish, I’ve never read such a load of baloney in my life: anyone who believes this stuff is an ‘anti-semite’."

That would certainly be a legitimate opinion for you to hold, but only if you have checked at least some of the assertions and quotations contained herein. An opinion without the facts to back it up can never be anything more than guesswork. If you are the kind of person who would read this essay, perhaps out of curiosity, and then do nothing to either verify or disprove its contents, I say that you too are lost and that there is little point in you bothering yourself with it and that you would be doing yourself a favour if you gave it to someone else to read.

Much of The Talmud, as regards the stance it takes against those of non-Jewish origin, is a work of hatred. The Rabbis, who compiled it over many centuries, instruct the reader how they may best practice this hatred. Interesting that it should serve as the legal code of a people whose leadership likes to pose as opponents of hatred. Communism and Zionism were both born of this book.

The Talmud, not the Torah or the rest of the Old Testament, is the most consulted authority by Orthodox Jewry.

Indeed, in Edward Boraz’ 1996 primer, Understanding the Talmud: A Modern Reader’s Guide for Study, Jacob Neusner is quoted thus:

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The Talmud is the single most influential document in the history of Judaism.
Quotations such as those detailed below receive ample coverage in various versions of the Jewish Encyclopedia, enough so that the authenticity of most of the quotations cannot seriously be in any doubt.

The Jewish Encyclopedia even details how the English translations use code words such as Amalakites, Cutheans, Canaanites, Egyptians, heathens, Akum, Obhde Elilim, Minim, Nokhrim, Edom, Amme Haarets, Goyim, Apikorosim, Kuthrim, sons of Esau, Kliphoth, the unclean, people of the earth and other descriptions to denote non-Jews in general, using such terms to lessen the impact upon the Gentile who might chance to read the book.

It should be noted that the word goy/goyim is left as it is and never translated to mean Gentile or non-Jew. This is because the word is still very much in common usage today, in fact most Christians will have heard their Jewish friends use the term. I always used to think, whenever the word was aimed at me, that it was an affectionate put down of some description. Well, it’s a put down all right but it’s not that affectionate. One Hebrew translation of the world would be something approximating dumb animal.

Whilst we’re on the subject, probably the most common term a Jew would use today for a female Gentile, both in and out of her presence is, shiksa.

In the most popular English/Hebrew dictionary, The Joys of Yiddish, (1968) by Leo Rosten, we are told that shiksa comes from the Hebrew word sheqetz, meaning blemish, which is bad enough. However this translation is a generous one, as every speaker of Hebrew knows. The Megiddo Modern Hebrew-English Dictionary, published in Israel, correctly defines sheqetz as follows:

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Unclean animal; loathsome creature, abomination.
For popular consumption in English the word shiksa is usually carefully censored.

In A Dictionary of Yiddish Slang and Idioms, for example, shikseh is simply defined as non-Jewish girl.

Most Jews know better.

For example, in the essay, Growing Intolerance Threatens the Humane Jewish Tradition, by Allan Brownfeld, which was seen in The Washington Report on Middle East Affairs, in March 1999, Ze’ev Chafets, who married a non-Jewish woman in 1997, was quoted thus:

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Jews who would rather cut off their tongue than say ****** or spic and consider kike and Hymie fighting words, talk about goyim and shiksas with blithe indifference. They assume that we can’t be guilty of prejudice because we are all victims… But terms like shiksa … no longer sound like charming Yiddishisms to me; they seem like slurs.
Jewish tradition holds that Moses received two Torahs on Mount Sinai.

One was the written Torah contained in the Pentateuch. The second was an oral Torah, which was passed from Moses to religious leaders down through the ages.

Between 70 AD and the end of the third century this oral tradition was written down culminating in the defintive documents which came to be known as The Mishnah and the supplementary Tosefta. The scholar, Judah Ha-Nasi, 135-219 AD, the foremost religious authority of his generation, was most responsible for this work.

The Mishnah is traditionally considered to be as relevant to the Jew as the original first five books of the Pentateuch, as the thoughts contained within it were supposedly revealed to Moses at the same time. The fact that these thoughts were finally written down almost 1500 hundred years after the Torah in no way compromises the Mishnah in Jewish eyes.

Over the next 300 years or so the Mishnah was discussed, argued over and modified to some extent by Judaism’s most learned scholars. The edited version of the Rabbinical debates and interpretations of the laws and lore contained in the Mishnah that took place throughout that three hundred year plus period, came to be known as the Gemara. Together, the Mishnah and the Gemara make up the original Talmud.

From the eleventh century onwards further commentaries on this original version were composed which were eventually, after some initial hostility from Jewish religious leaders, incorporated into The Talmud.

The Tosephoth of Rabbi Solomon Yitzhaki Ben Isaac (Rashi) was, probably, the most important of these, although he, himself, along with the various commentators that followed him, will surely have gleaned much from the Halakhoth, a severely shortened and simplified edition of The Talmud, which was the first major work of Halakha. It is often printed on the backpages of The Babylonian Talmud.

The Halakhoth was compiled by Isaac ben Jacob Alfasi, (Rif) a Moroccan Rabbi, and first introduced to his fellow Jews in 1032.

The Commentaries of Maimonides followed. The various opinions and Talmudic analyses of Rashi and Maimonides together with those of one or two less well known Rabbis who were influenced by their ideas, constitute what has, in the modern age, come to be accepted by Jewish orthodoxy as the 63 volume work known as The Talmud.

For the purposes of this book I shall deal with these Talmudic writings at the time they were written. Thus, what follows will introduce you to a fractional representation of scholarly Rabbinical thought as it interpreted the original
Mosaic laws during the three hundred year period from 200AD to 500AD approximately.

If the ordinary non-Jewish man in the street were to read just a few pages of Talmudic literature, as it has been translated and broadcast by Jewish apostates and non-Jews from Martin Luther onwards, his life would be changed forever.

No matter how politically correct he was, no matter how unconcerned he was with the workings of the world outside his own sphere of influence, no matter how many times he had previously stated that politics had nothing to do with him, no matter how many times he had been subjected to WWII holocaust propaganda and had, dutifully, taken the message to heart, no matter how preoccupied he was with every other aspect of his life, if he wasn’t a bought and paid for member of the elite caste that had ruled over every aspect of his life from the very beginning of it, then the startling information revealed by a brief acquaintance with the teachings of the ancient Jewish sages would never again allow him to acquiesce in his own mistreatment at the hands of those that he had been taught to regard with a very special respect because of the way they had been, allegedly, mistreated throughout all history by his forefathers.

There is a vast amount of information that can be discovered by the man in the street in respect of the hatred preached by The Talmud against the Gentile. Much of what can be accessed via the Internet is routinely rubbished by the a plethora of Jewish scholars but there is a vast body of knowledge of Talmudic literature which they are unable to gainsay, because it has been, now, so widely disseminated, read and understood. The usual response to that which cannot be denied is:

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We should not judge the Jews of today by the standards of those who were commenting two thousand years ago.
The problem with this way of thinking is that so many of the orthodox religious Jews of today regard Talmudic lore as sacrosanct.

They believe what was written down by the ancient Rabbis and they practice it.

In the modern era it has invariably taken a courageous Jew to speak out against the storms of politically correct propaganda, before the disbelieving non-Jewish community would ever allow itself to become half way convinced of the reality of the situation.

Unfortunately, after over a hundred years of governmental and media inspired disinformation, the western world has become so lacking in courage and moral fibre, that the majority would, in almost every case, prefer to live with the relatively comfortable lie that they are accustomed to, than have to deal with a distinctly uncomfortable truth.

As an introduction to the kind of Rabbinic thought processes that produced the Talmud I would like, first of all, to introduce you to a pearl or two of early Rabbinic wisdom, together with a couple of modern Jewish commentaries upon it, that cannot be wished away by the apologist.

If you recognise yourself as being one of those who resents having to deal with a distinctly uncomfortable truth and you are still reading, you may wish to look away now. You have been warned.

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A maiden aged three years and a day may be acquired in marriage by coition. (Sanhedrin)
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A Gentile girl who is three years old can be violated. (Abhodah Zarah)
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When a grown up man has intercourse with a little girl, it is nothing, for when the girl is less than this it is as if one puts the finger in the eye, tears come to the eyes again and again, so does virginity come back to the little girl under three years. (Kethuboth)
The Jewish historian, Israel Shahak, confirms the statements above in his 1994 work, Jewish History, Jewish Religion: The Weight of Three Thousand Years. Shahak states:

According to the Talmudic Encyclopedia:

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‘If a Jew has coitus with a Gentile woman, whether she be a child of three or an adult, whether married or unmarried, and even if he is a minor aged only nine years and one day, because he had wilful coitus with her, she must be killed, as is the case with a beast, because through her a Jew got into trouble. The Jew, however, must be flogged, and if he is Kohen (member of the priestly caste) he must receive double the number of lashes, because he has committed a double offence: a Kohen must not have intercourse with a prostitute, and all Gentile women are presumed to be prostitutes’…

This does not imply that sexual intercourse between a Jewish man and a Gentile woman is permitted, quite the contrary. But the main punishment is inflicted on the Gentile woman; she must be executed, even if she was raped by the Jew.
Jane Litman tells us this in her September 2000 essay, Working with Words of Torah.

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The background sound in the small library is muted but intense. Pairs of scholars lean over their talmudic texts whispering energetically, trying to puzzle out the meaning of the particular sugya, passage. The teacher directs them back toward the group and asks for questions. One student raises a hand:

‘I don’t understand verse 5:4 of the tractate Niddah. What does the phrase ‘it is like a finger in eye,’ mean?

The teacher responds:

‘This refers to the hymen of a girl younger than three years old. The Sages believed that in the case of toddler rape, the hymen would fully grow back by the time the girl reached adulthood and married. Therfore, though violated, she would still technically be counted as a virgin and could marry a priest. It’s an analogy: poling your finger in the eye is uncomortable, but causes no lasting harm.’

There is a collective gasp of breath among students. Their dismay is palpable. They do not like this particular Talmudic text or the men behind it. But its authors, the Talmudic Rabbis, hardly wrote it with this particular group of students in mind, mostly thirty, and forty-year old women in suburban Philadelphia taking a four-week class titled ‘Women in Jewish Law,’ at their Reform synagogue. The questioner persists.

‘I don’t understand. Are you saying this refers to the rape of a three year-old girl?’

‘Or younger,’ the teacher responds dryly.

‘I don’t see how it says anything about rape and hymens. You must be mistaken. I don’t believe the rabbis are talking about rape at all. I think this statement has nothing to do with the rest of the passage.’

The teacher (I’ll admit now that it was me, a second-year Rabbinic student) responds:

‘Well, that’s the common understanding. What do you think it means?’ The woman is clearly agitated.

‘I don’t know, but I do know that it couldn’t be about child rape.’

This is week three of the class. The woman does not return for week four. Denial…

I find Ross’s model helpful when addressing sacred Jewish texts that are violent or xenophobic, that speak of child abuse, human slavery, or homophobia with gross insensitivity. Like so many of my colleagues and students, I often drift confusedly through denial, anger, grief, rationalisation; sometimes reaching acceptance, sometimes not.
Rabbi Morris M. Kertzner defines The Talmud thus:

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The Talmud consists of 63 books of legal, ethical and historical writings of the ancient rabbis… It is a compendium of law and lore. It is the legal code which forms the basis of Jewish religious law and it is the textbook used in the training of rabbis.
So, here is my own edition of legal, ethical and historical writings of the ancient Rabbis… “the textbook used in the training of rabbis”.

In The Talmud, we are told that the Romans had nothing to do with the death of Jesus but that the Jews, themselves, executed him.

In Book 3 of the Zohar we are told:

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Jesus was buried in that… dirt heap… where they throw the dead bodies of dogs and asses, and where the sons of Esau and of Ismael, uncircumcized and unclean like dead dogs, are buried.
In Shulchan Oruch: Coschen Hamischpat we find that:

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Jesus was lowered into a pit of dung up to his armpits. Then a hard cloth was placed within a soft one, wound round his neck, and the tow ends pulled in opposite directions until he was dead.
In The Sanhedrin we read:

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Jewish priests raised Balaam from the dead and punished him in boiling hot semen. Christians are boiled in excreta.
Also in Sanhedrin we find:

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Commentators refer to Jeshu-ha-Notzri by mention of the wicked kingdom of Edom, since that was his nation … he was hanged on a Passover eve…

Balaam (Jesus) the lame was 33 years old when Pintias the Robber killed him… They say that his mother was descended from princes and rulers but consorted with carpenters… Balaam fornicated with his jackass…
In his 1982 book, The Friars and the Jews. The Evolution of Medieval Anti-Judaism, Jeremy Cohen says:

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The Jesus of The Talmud… is mentioned as condemned to wallow eternally in boiling excrement… When forced to admit that one Talmudic passage mentioning the crimes of Jesus and his execution did indeed apply to the Christian Jesus, Yehiel still emphasized that The Talmud was not responsible for maintaining this opinion among Jews.
In Jewish History, Jewish Religion: The Weight of Three Thousand Years, Israel Shahak tells us this:

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The very name Jesus was for Jews a symbol of all that is abominable, and this popular tradition still exists. The Gospels are equally detested, and they are not allowed to be quoted even in modern Israel schools… For theological reasons, mostly rooted in ignorance, Christianity as a religion is classed by rabbinical teaching as idolatry. All Christian emblems and pictorial representations are regarded as idols.
THE TALMUD

From The Sanhedrin:

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Every foreigner who glorifies Sunday must be killed without asking him…

Wherever the Hebrews go, they must make themselves the master of their Lords…

Intercourse with a child of nine and a day is not the same as that with a child of nine…

If a woman sported lewdly with her young son and he committed the first stage of cohabitation with her, Beth Shammal says, he thereby renders her unfit to the priesthood, Beth Hillel declared her fit. All agree that the connection of a boy aged nine years and a day is real connection; whilst that of one less than eight years is not; their dispute refers only to one who is eight years old…

A Jew is allowed to suppress a non-Jew, for it is written ‘Thou shalt do no wrong to thy neighbor.’ This is not written concerning the Gentile…

Every goy who studies the Talmud and every Jew who who helps him in it, ought to die…

To heal his flesh a Jew should take dust that lies within the shadow of an outdoor toilet, mix it with honey and eat it…

It is more wicked to question the words of the rabbis than that of the Torah.
And:

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There were 400 synagogues in the great city of Betar and in each one there were 400 teachers of children and each one taught 400 children …. the enemy wrapped them in their scrolls and set them on fire.
Hmm.

400 x 400 x 400 + 64 million. Thus did 64 million Jews die at the hands of the Romans in the city of Bethar?

I wonder if the Jews were exaggerating a bit? Seeing as how ancient demography indicates that there were less than a million Jews in the entire world at that time.

Baba Kamma.

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Canaanites are outside the protection of the law and God has exposed their money to Israel…

If a Jew has a suit against a non-Jew, you will take the Jew’s side as far as possible, and you will, say to the non-Jew: ‘Thus it is according to our Law!’ If it is possible, according to the laws of the Gentiles, you will also take the Jew’s side and say to the Gentiles: ‘Thus it is according to your Laws!’ If neither of these alternatives is possible, then you must cheat…

The name of God is not profaned when, for example, a Jew lies to a Goi by saying: ‘I gave something to your father, but he is dead; you must return it to me,’ as long as the Goi does not know that you are lying…

It is permitted to rob a non-Jew, for it is written: ‘Thou shalt not rob thy neighbour.’ But these words, said by Jehova, do not apply to a goy. All things pertaining to the Goyim are like a desert; the first person to come along and take them can claim them for his own’.
Now that you’ve had a taste of what lies concealed within The Talmud you should beware of discussing these discoveries with an orthodox Jew.

According to Talmudic law it is his duty to kill you! As it states in the Sanhedrin:

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Rabbi Jochanan says: A Goi who pries into the Torah is condemned to death, for it is written, it is our inheritance, not theirs!
So, you may as well read the whole of this document now, The Talmud makes no distinction as to the amount of forbidden scripture you have committed to memory.

Just a glimpse of one word, according to Talmudic law, and you are done for!

Abhodah Zarah.

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A goy is forbidden to steal, rob, or take women slaves, etc., from a goy or a Jew. But a Jew is not forbidden to do all this to a goy…

Bloodshed is forbidden to a Gentile who may kill neither another Gentile or a Jew; but it is not forbidden to the Jew in regards to the Gentile…

Animals of the masculine sex must not be left in the barns of the Gentiles with their men, nor animals of the feminine sex with their women; much less must animals of the feminine sex be left with their men and of the masculine sex with their women. Nor must sheep be left to the care of their shepherds; nor must any intercourse be had with them; nor must children be given into their care to learn to read or to learn a trade. Animals must not be allowed to go near the Goim, because they are suspected of having intercourse with them. Nor must women cohabit with them because they are over-sexed…

A woman came before Rabbi Hisda confessing to him that the lightest sin that she committed was that her younger son is the issue of her older son. Since this was her lightest sin she was excused…

Do not say anything in praise of them, lest it be said: How good that Goi is!…

One should not place cattle in heathens’ inns, because they prefer sex with cows…

Our rabbis have passed it down for us, that a foreign woman must never be allowed to act as midwife at the birth of a child of Israel, because they are given to the shedding of blood. The Elders say, however, that a foreign woman may perform this task provided there are other Jewish women present, but never alone. Rabbi Meir, however, says that it is not allowed even others are present. For they often crush the soft head of the child with their hands and kill it; and they do this without being noticed by those who are present…

A Jewish convert to pagan worship who causes trouble to his fellow Jews may be left to die, one may abstain from giving him aid at his time of need…

Incest is a light sin compared to becoming a Christian.
Zeraim: Beraktoth.

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The Jews were created to be served by the non-Jews. The latter must plow, sow, weed, dig, mow, bind, sieve and grind. The Jews are created to find all this in readiness…

Work is harmful and brings but little.
Mo’ed: Schabbath.

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Sinai is the mountain on which Moses received the Jewish laws from the God Jahwe. From this mountain, the hatred of the Jews against all other peoples of the world has spread.
Baba Kama .

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If the ox of an Israelite bruise the ox of a Gentile, the Israelite is exempt from paying damages; but should the ox of a Gentile bruise the ox of an Israelite, the Gentile is bound to recompense him in full.
Yebamoth.

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There is no meaner calling than that of agriculture…

A woman who had intercourse with a beast is eligible to marry a priest.
Erubin.

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When the Messiah comes, all will be slaves of the Jews.
Kiddushin.

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There is no reward for a good deed in this world.
Makkoth.

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A Jew is innocent of murder if his intent was to kill a Christian.
Nedarim.

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A man may do with his wife whatever he pleases, as with a piece of meat coming from the butcher, which he can eat according to his fancy, salted, roast, boiled, or like a fish coming from the market.
And:

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And he who desires that none of his vows made during the year shall be valid, let him stand at the beginning of the year and declare, every vow which I make in the future shall be null.
The Kol Nidre prayer, the first prayer said in the synagogue on Yom Kippur, is based on the above principle.

Yom Kippur is the Jews’ most important holy festival and, throughout the world, more Jews, both religious and secular, attend synagogue on this day than on any other. Needless to say, no one arrives too late to recite the prayer based on the Talmudic scripture cited above.

The official English translation of the Kol Nidre is as follows:

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All vows, obligations, oaths, anathema, which we may vow, or swear, or pledge, or whereby we may be bound, from this Day of Atonement unto the next we do repent. May they be deemed absolved, forgiven, annulled, and void and made of no effect; they shall not bind us nor have power over us. The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths.
In 1992, on the Day of Atonement, on the main television station in Chicago, in 1992, the announcer said:

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Synagogues and temples throughout the city were crowded yesterday as the 24 hour fast began. As Rabbis called on the Jewish people to join the fast, to sound the Kol Nidre, the traditional melody used at the start of Yom Kippur, as a gesture of goodwill.
That Christians accepted the statement above as true is, of course, par for the course.

The Jews gave the verb “to jew,” meaning “to swindle” to the English language. Their synagogues are most full at the time when the Kol Nidre prayer is said, this prayer sanctifying all forms of deceit and falsehood practiced against the non-Jew for the coming year.

In Dirty Hands, Dirty Face: Jewish Blackface and the Construction Of Whiteness, 1880-1920, Dustin Wax tells us this:

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The Jazz Singer, which was introduced to the world in 1927, was the first sound film produced by Hollwood, as such the film is of tremendous symbolic importance. In 2002 you would, however, be hard put to find anyone who had ever seen it. Allow Dustin Wax to enlighten you a little.

Perhaps the most famous of blackface images is that of Al Jolson as Jack Robin in the closing scene of, The Jazz Singer. The strangeness of this scene is striking: the blackened Jack, arms outstretched, pleading with his ‘mammy:’

‘Mammy, don’t’ya know me? It’s your little baby!’ while his Jewish mother and gentile girlfriend look adoringly on from the first row… Jakie Rabinowitz/Jack Robin, torn between loyalty to his patriarchal, oppressive father, the Cantor of a Lower East Side synagogue, and his desire for fame and riches as a ‘jazz singer,’ had nearly lost his one big shot at Broadway when he chose to take his dying father’s place at the head of the congregation to sing Kol Nidre on Yom Kippur eve, the opening night of the big Broadway show of which Jack is the star.
So, in the first sound film ever, we are treated to a Jew, whose father is a leading light within the Orthodox Jewish community, pretending to be a black man whilst his ‘gentile girlfriend looks on adoringly.’

Jack Robin, ever the righteous Jew at heart, chooses to “take his dying father’s place at the head of the congregation to sing Kol Nidre on Yom Kippur eve.”

Al Jolson was himself, of course, a Jew.

Hollywood has been a Jewish fiefdom since its inception.

In the first sound film ever released The Warner Brothers displayed a very ordinary Jewish contempt for the Goy. The inclusion of the Kol Nidre celebration is a telling example of a Jewish chutzpah born of the certainty that no non-Jew who was aware of the mickey take would ever be brave enough to blow the whistle.

Supreme Justice Ruth Bader Ginsburg, in a promotion in the New York Times paid for by the American Jewish Committee, (January 14 1996) cited The Talmud as the reason for her success, as well as for the success of other Jewish Supreme Court justices.

And so it goes on.

If you wish to check out a rather more substantial glimpse into the Talmudic world, you could do worse that to take a look at, The Talmud: Judaism’s Holiest Book Unmasked, which was compiled in 1892 by the Reverend I. B. Pranatis.

Pranatis was the Master of Theology and Professor of the Hebrew Language at the Imperial Ecclesiastical Academy in St. Petersburg.

Pranatis’ document may be found here: http://theunjustmedia.com/Jewish%20Z…20Unmasked.htm

And here, to even things up a bit, is a web site where those who would rather believe most of what is written here as redneck rubbish might find consolation:

http://www.geocities.com/Athens/Cypr…Response1.html

The immense Talmudic contributions of Maimonides, Simeon Ben Yohai, Joseph Caro et al. have not been dealt with here.

They will be cited in the historical period that produced the Rabbi in question.

I’m not sure whether the Passover Prayer is included in The Talmud but, just in case you think that Jewish nastiness occurs nowhere else in the Jewish oeuvre, check this out:

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Cut off the hope of the unjust; let all heretics perish at once; root out, break up and destroy the Proud Kingdom; hasten to make all peoples subject in our days… Pour out thy anger upon nations that know thee not, and upon the kingdoms which do not invoke thy name; Pour out thy indignation upon them, and let thy wrathful anger take hold of them; Persecute and destroy them in anger from under the heavens of the Lord.
Then again you could take a peek at the very Jewish God of The Old Testament.

The genocidal psychopath contained therein is about as far removed from a pleasant, old fellow with a white beard as your Grandma would be from Ariel Sharon.

Manetho was an Egyptian priest and historian who lived during the reigns of Ptolemy I and Ptolemy II and wrote The Aegyptiaca around 320 BC.

This was a collection of three books about the history of Ancient Egypt from which the following is taken.

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It was then that the 80,000 ‘impure people’ elected for themselves a leader ‘out of the priests of Heliopolis’ named Osarsiph, who aftewards took the name Moses. He instituted many new laws and customs quite opposite to those of Egypt and told his people that they should not ‘worship the Egyptian gods.’ They were also not to abstain from killing those animals sacred to these gods and were to join themselves to nobody but to those that were of this confederacy.
Eli Birnbaum’s Beyond Time and History tells us that:

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Manetho portrays Moses as Osarsiph an ex Priest of Heliopolis, who became a leader of 80,000…

Lepers and other polluted persons,’ forced out of Egypt and who eventually conquered Jerusalem.
Apion was the leader of anti-Jewish forces in Alexandria, in the first century AD.

He was executed, by order of the Emperor, Commodus. Jewish machination in the imperial court at Rome was said to have caused his downfall.

In Contra Apion, by the first century Jewish historian and military commander, Josephus, he tells us that Apion said:

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Moses was nothing but a seducer and wizard.
Josephus also tells us that Apion accused the Jews of having produced…

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No wonderful men, not any inventors of arts, or any eminent for wisdom.
In the 1954 history, Our Oriental Heritage, Will Durrant tells us:

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The conquest of Canaan was but one more instance of a hungry nomad horde falling upon a settled community. The conquerors killed as many as they could find, and married the rest. Slaughter was unconfined, and was divinely ordained and enjoyed. Gideon, in capturing two cities, slew 120,000 men; only in the annals of the Assyrians do we meet again with such hearty killing.
The Torah is the book of Jewish law.

In Soferim chapter 15:10, this is said:

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Tov shebagoyim harog.
Which translated means:

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Kill the best among the gentiles.
In Tainted Greatness the early 20th century Jewish scholar, Caesare Lombroso, says this:

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Among the Jews, before the definitive version of the Tablets of Law, the father had the right to sell the daughter to a man who would make of her his concubine for a period of time established by the sales contract… The Jews thus trafficked in the prostitution of their own daughters.
In Numbers, chapter 31, Moses is quoted thus:

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Why have you saved the women? Are not these they, that deceived the children of Israel…? Therefore kill all that are of the male sex, even of the children: and put to death the women, that have carnally known men. But the girls, and all the women that are virgins save for yourselves.
In Deuteronomy, chapter 20: verses 16-17, Moses is quoted thus:

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Of the cities of these peoples which the Lord thy God doth give thee for an inheritance thou shalt save alive nothing that breatheth: but thou shalt utterly destroy them.
In Deuteronomy, chapter 20: verses 10-17, he says this:

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When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the LORD your God delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves… This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby. However, in the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them.
In Samuel 1, chapter 15, the Jewish God says:

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Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey.
In Joshua, chapter 6: vese 21, this is said:

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And they utterly destroyed all that was in the city both men and women, young and old and ox and sheep and ass with the edge of the sword.
The 33rd Degree Freemason, Dr Albert Mackey, says this in The Encyclopedia of Freemasonry:

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Masonic Lodges were initially dedicated to King Solomon, because he was our first Most Excellent Grand Master.
Rabbi Isaac Wise was quoted thus in a lecture by Rabbi Raymond Apple on 23 March 1995:

Masonry is a Jewish institution whose history, degrees, charges, passwords and explanations are Jewish from the beginning to the end.

The 7th century BC Old Testament prophet, Jeremiah, says this in Jeremiah, chapter 9: verses 5-8:

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And they (Jews) will deceive every one his neighbor, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity…

Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbor with his mouth, but in heart he layeth his wait.
The 6th century Jewish prophet, Ezekiel, describes non-Jews thus in chapter 23, verse 20 of Ezekiel:

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Their flesh is as the flesh of donkeys.
In What the Bible Really Says, the Jewish author, R. Joseph Hoffman, says this:

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The Old Testament has a great deal to say about wealth as a sign of divine favor and source of human happiness. It is arguable that no single aspect of ancient Israelite religion stands in such obvious contrast to ancient Greek speculation concerning the immaterial nature of the good as the insistence of the Hebrew writers that the things of this world, being ‘God’s possession and man’s ward,’ are a source of delight, contentment, and blessing. The theme is recurrent… the mythological embodiment of a fundamentally this-worldly, economic theology.
More to follow shortly.
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Default Re: A HISTORY OF THE JEWS
On 18 December 1997, Jasper Griffen said this in an essay titled Their Jewish Problem, which was published in New York Review.

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In the ancient Greek and Roman worlds people were polytheists, and relatively tolerant of each other’s theology. Judaism, however, was expressed throughout their diaspora as an elitist, confrontational faith, engendering ill will everywhere.

It was not sensible, nor was it good manners to allege that other peoples’ gods did not exist. Only a madman makes fun of other peoples’ religious practices, says the historian Herodutus in the fifth century BCE… The response of the Jews was felt to be shocking and uncouth, as well as dangerous for everybody.
In The Jewish Diaspora in the Hellenistic Period, Boris Millgrom says this:

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Some of the Jews came to Egypt voluntarily as mercenaries, and they were subsequently used by the Ptolemaic rulers to defend the throne against the local population… Jews, as Greek speaking non-Egyptians having the official rank of Hellene, could attain practically all positions under the Ptolemies. Some Jewish communities existed in other kingdoms and cities, such as the city of Antioch, in Syria under the Seleucids, and the Jews in Babylon who chose not to return from exile. It was especially in the city of Alexandria that Judaism and the Diaspora flourished…

In 198 BCE Judea was conquered by the Seleucids, yet when the relations between the Hebrews and Seleucid king, Antiochus III, deteriorated and Jews launched the Maccabeean revolt, a wave of Hebrew refugees streamed to Egypt. The Maccabees, after their victory, began a policy of persecution of Hellenized Jews in Judea and this policy also contributed to the numbers of Jews in Egypt…

Large Jewish communities in Egypt were classified by the Egyptian authorities as Politai, and as such enjoyed the protection of civil laws. The Jews were a distinct group, they were below the Greeks, however, they were above the native Egyptian population.This classification does not include Jewish slaves, however, most of them were freed by Ptolemy II…

There was, however, also negative reaction to the presence of Jews in Greek kingdoms, and to the Jewish religion as a whole… Much of the evidence of the anti-Jewish feeling at the time can be found in the surviving literature… It is… at this time that fables began to appear, among them that Jews worshipped an ass, and that Jews offered human sacrifices in the Jerusalem Temple. The result of these claims was a sort of Hellenistic anti-Semitism. In every culture there is distrust of foreigners, especially ones who pride themselves on being different… Because the Mosaic law discouraged contact with Gentiles many Hellenistic Greeks thought that Jews were a selfish people. As a result many attempts of the Greeks to outlaw the Mosaic law were based on the idea that the Jews had to be made a more social people, like the Greeks.
Menelaus was the Greek high priest of Antiochus Epiphanes, King of Syria. (175-163 BC) he is on record as accusing the Jews…

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… of teaching hatred of the human race, of prohibiting to sit down at the table of strangers and to show good-will towards them.
In the 1894 work, Antisemitism: Its History And Causes, which was written by the leading French-Jewish intellectual, Bernard Lazare, Lazare quoted the Greek historian, Siculus Diodorus, (30 BC – 20 AD) thus:

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The friends of King Antiochus Epiphanes (175-163 BC) advise him to expel the Jews as they would not mix with others and regard everyone as their enemy.
The same ancient author described the Jews as:

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Those alone among all the nations who were unwilling to have any intermingling with any other nation, and who regarded all others as enemies.
And:

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Usury is the practice of lending money at excessive interest rates. This has for centuries caused great misery and poverty for Gentiles. It has brought strong condemnation of the Jews.
Lazare also tells us that Antiochus Sidetes, (159-129 BC) the last Seleucid King of Syria, took exception to the Jews because of…

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… their persistence in shutting themselves up amidst their own kind and avoiding all intercourse with pagans, and to their eagerness to make that intercourse more and more difficult, if not impossible.
Lazare tells us that (around 70 BC) Apollonius Molon, a Roman philosopher and rhetorician who was the tutor of both Cicero and Caesar, said:

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The Jews, are enemies of all mankind; they have invented nothing useful, and they are brutal.
The Roman statesman and writer, Cicero, (106-43 BC) is on record as having said:

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The Jews belong to a dark and repulsive force. One knows how numerous this clique is, how they stick together and what power they exercise through their unions. They are a nation of rascals and deceivers.
Jesus Christ is quoted thus in The Bible:

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So you (Jews) also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity. (Matthew, chapter 28.)
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You (Jews) are the sons of those who murdered the prophets. (Matthew, chapter 31.)
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You serpents, you brood of vipers, how are you to escape being sentenced to hell? (Matthew, chapter 33.)
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You have become like the Jews, for they love the tree and hate its fruit or love the fruit and hate the tree. (The Gospel of Thomas – Apocrypha)
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If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and even his own life, he cannot be my disciple. (Luke 14:26)
In Noah’s Covenant, a Chabad-sponsored Internet web site, this is said:

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The false, rebellious message of Jesus has been thoroughly rejected by the vast majority of the Jewish people, as G-d commanded. Unfortunately, however, this same message has brought a terrible darkness upon the world; today, over 1.5 billion Gentiles believe in Jesus. Those lost souls mistakingly think they have found salvation in Jesus; tragically, they are in for a rude awakening.
In his 1994 work, Jewish History, Jewish Religion: The Weight of Three Thousand Years, The Jewish historian, Israel Shahak, says this:

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The very name Jesus was for Jews a symbol of all that is abominable, and this popular tradition still exists. The Gospels are equally detested, and they are not allowed to be quoted even in modern Israel schools… For theological reasons, mostly rooted in ignorance, Christianity as a religion is classed by rabbinical teaching as idolatry. All Christian emblems and pictorial representations are regarded as idols.
Maimonides, 1135-1204, one of the most respected Rabbinical scholars, says this in Mishnah Torah, chapter 10:

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It is a mitzvah (religious duty) to eradicate Jewish traitors, minnim, and apikorsim, and to cause them to descend to the pit of destruction, since they cause difficulty to the Jews and sway the people away from God, as did Jesus of Nazareth and his students… May the name of the wicked rot.
The 1st century Jewish scholar Saint Paul, says this in Corinthians II:

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Five times I have received at the hands of the Jews the forty lashes less one. Three times I have been beaten with rods; once I was stoned.
In Saint John, chapter 7: verse 13, this is said:

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No-one would say anything publicly … for fear of the Jews.
In Acts, chapter 16: verses 20-21, this is said:

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These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans.
The men mentioned above were Paul and Silas, whose preaching was annoying the people of Philippi.

The Roman stoic philosopher, statesman, orator and tragedian, Seneca, (4 BC – 65AD) was Rome’s leading intellectual in the first century AD.

Seneca is on record as having said:

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The customs of this accursed people have grown so strong, that they have spread through every land. The conquered have given laws to the conquerors… For those, however, know the cause of their rites, whilst the greater part of the people know not why they perform theirs.
And:

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The Romans have adopted the Sabbath! This abominable nation has succeeded in spreading its usage throughout the whole world.
The Jewish historian, Abram Leon Sachar said this in his 1970 work, The Jewish Question: A Marxist Interpretation.

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Hatred for the Jews does not date solely from the birth of Christianity. Seneca treated the Jews as a criminal race. Juvenal believed that the Jews only existed to cause evil for other peoples. Quintilian said that Jews were a curse for other people…

The Jews enjoyed a privileged position in the Roman Empire.
In his major work, The Satyricon, Petronius, (died 66AD) said that the Jews…

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…worship the hog and the ass.
The Roman philosopher and doctor, Celsus, (3BC – 64AD) is considered to be Rome’s leading writer on medicine.

He opined:

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Jews pride themselves in possessing superior wisdom and disdain for the company of other men.
And:

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The Jews are fugitives from Egypt who have never performed anything worthy of note and were never held in any reputation or account.
The first c. Alexandrian writer, Lysimachus, said this:

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Moses… Exhorted them to show kindness to no one, to follow only the worst counsels and to overthrow all the sanctuaries and altars of the gods they might come upon.
In his Natural Histories, the Roman naturalist and statesman, Pliny the Elder, (who was killed when Vesuvius erupted in 79AD) said this:

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Jews despise all gods but their own, and are masters of sorcery.
The first century AD Roman scholar, Euphrates, said this in a report to Emperor Vespasian:

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The Jews have long been in revolt not only against Rome but against humanity.
The Roman Poet, Juvenal, said these things:

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A Jew will never show the way to a Gentile or lead him to a fountain.
And:

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The Jews will sell you any dream you please for small change.
The Jewish politician, soldier and historian, Yoseph ben Mattityahu ha-Cohen, 38-100 AD, otherwise known as Josephus, had this to say in The Jewish War:

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That was a time most fertile in all manner of wicked practices among the Jews, insomuch that no kind of villainy was then left undone; nor could anyone so much as devise any bad thing that was new if he wished. So deeply were they all infected, both privately and publicly, and vied with one another who should run the greatest lengths in impiety towards God, and in unjust actions towards their neighbors, men in power oppressing the multitude, and the multitude earnestly endeavoring to destroy the men in power…

Felix captured the bandit chief Eleazar, who had been plundering the country for twenty year, with many of his men, and sent them as prisoners to Rome. The bandits whom he crucified, and of those who were caught and punished with them, were too many to count…

When the country was purged of these bandits, another kind sprang up in Jerusalem, known as Sicarii. These murdered people in broad daylight and in the middle of the City. Their favorite trick was to mingle with festival crowds, concealing under their garments daggers with which they stabbed their enemies. When their victims fell, the murderers melted into the indignant crowd; looking innocent, they slipped away undiscovered… More terrible than the crimes themselves was the fear they aroused, every man as in war hourly expecting death. They watched at a distance for their enemies, and not even when their friends came near did they trust them… Still, despite their precautions, they were slain. Such was the suddenness of the attackers and their skill in avoiding detection…

Josephus had stolen away from the midst of the enemy …and was hiding in a cave with forty partisans…. The partisans decided commit suicide rather than be taken prisoner. Josephus tried to talk them out of it, but they threatened to kill him… Putting his trust in the divine, he staked his life on one last throw.

‘You have chosen to die,’ he exclaimed:

‘Well then, let us cast lots and kill each other in turn. Whoever draws the first lot shall be dispatched by number two, and so on down the whole line as luck decides. In this way no one will die by his own hand. It would be unfair when the rest were gone if one man changed his mind and saved his life.’

The audience swallowed the bait, and getting his way Josephus drew lots with the rest. Without hesitation each man in turn offered his throat for the next man to cut, in the belief that a moment later his commander would die too. Life was sweet, but not so sweet as death if Josephus died with them. But Josephus, shall we put it down to divine providence or just to luck, was left with one other man. He did not relish the thought either of being condemned by the lot… So he used persuasion, they made a pact, and both remained alive.
This account of Josephus’ acute sense of self preservation exemplifies the cynical, self serving deceit practised by Jewish leaders throughout their history upon those who would trust them.

In this case those who were tricked happened to be Josephus’ own Jewish brethren. One should remember that the historical account above was written by Josephus himself.

The Roman historian, Tacitus, 56 AD – 117 AD coined the motto "Adversus onmes alios hostile odeum", to describe the Jews.

This means:

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The enemy of all races but their own.
He also wrote this:

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The other practices of the Jews are sinister and revolting… the reasons for their increasing wealth way be found in their stubborn loyalty and ready benevolence towards brother Jews. But the rest of the world they confront with the hatred reserved for enemies.
The Samarian philosopher, St Justin Martyr, said this:

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The Jews were behind all the persecutions of the Christians. They wandered through the country everywhere hating and undermining the Christian faith…

For in the present war it is only the Christians whom Barchochebas, the leader of the rebellion of the Jews, commanded to be published severely, if they did not deny Jesus as the Messiah and blaspheme him.” (“History of the Church.
In The Life of Apollonius of Tyana, the Greek author, Philostratus II, 170-247 AD, said this:

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For the Jews have long been in revolt… against humanity; and a race that has made its own a life apart and irreconcilable, that cannot share with the rest of mankind in the pleasures of the table nor join in their libations or prayers or sacrifices, are separated from ourselves by a greater gulf than divides us from Susa or Bactra or the more distant Indies.
The Zohar is the principal book of the Cabala .

It is generally accepted by Jewish scholars that Shimon Ben Yohai, together with his son and various other disciples, was the first to put the collection of scholarly Jewish thought, instruction and tradition known as The Zohar, into written form. Ben Yohai edited and amplified what had previously been passed down orally and his thinking illuminates the whole of this book.

The Talmud relates that for 12 years the Rabbi Shimon and his son Eliezer concealed themselves in a cavern, where sitting in the sand up to their necks, they meditated on the sacred law and were frequently visited by the prophet Elias. In this way, Jewish legend adds, the great book of The Zohar was composed and committed to writing by the Rabbis’ son Eliezer and his secretary Rabbi Abba.

Towards the end of the 13th century Moses ben Shem Tob de Leon first described this work as The Zohar and transcribed Ben Yohai’s doctrines into their modern form.

Adolphe Franch describes The Zohar as…

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… the heart and life of Judaism.
The Jewish Encyclopaedia says:

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The greater number of the most eminent rabbis of the seventeenth and eighteenth centuries believed firmly in the sacredness of the Zohar and of the infallibility of it’s teaching.
According to the The Jewish Encyclopaedia Shimon Ben Yochai said that:

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Torah study should take precedence over the pursuit of a livelihood; he even regarded a man who paused in his study to admire nature as deserving death.
Ben Yochai also said, amongst many other interesting things:

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According to The Talmud, the best among non-Jews should be killed.
And:

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Even the best among women is a witch.
The second century Roman historian, Dio Cassius, said this in his Roman History, first pubished in AD 117:

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The Jews were destroying both Greeks and Romans. They ate the flesh of their victims, made belts for themselves out of their entrails, and daubed themselves with their blood… In all, 220,000 men perished in Cyrene and 240,000 in Cyprus, and for this reason no Jew may set foot in Cyprus today…

Then the Jews of Cyrene (in Libya) choosing as their leader one Andreas, slew the Romans and Greeks, and devoured their bodies, drank the blood, clothed themselves in the flayed skins, and sawed many in half from the head downwards; some they threw to wild beasts and others were compelled to fight in single combat, so that in all 220,000 were killed. In Egypt they did many similar things, also its Cyprus, led by one of them named Artemion; and there another 40,000 were slain.
In An Answer to the Jews, Tertullian, 160-220, a Father of the Christian Church, said this:

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The Jews formed the breeding ground of all anti-Christian actions.
In Ad Nationes, he said this:

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What other race is there in the world that has brought upon itself such infamy as has the Jewish?…

The Gentiles are accounted as a little drop of a bucket… dust out of a threshing-floor.
The Roman Priest, St Hypollytus, said this:

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Give heed, thou Jew. Many a time does thou boast thyself, in that thou didst condemn Jesus of Nazareth to death, and didst give him vinegar and gall to drink… let us consider together whether perchance thou dost boast unrighteously, O, Israel, and whether thou small portion of vinegar and gall… is not the cause of thy present condition involved in these myriad of troubles.
Eusebius, 265-339, the Bishop of Caesarea, said these things:

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The Jews, afflicted with Innumerable evils, commenced the last war against the Romans. Josephus again, after relating many things in connection with the calamity which came upon the whole Jewish nation, records, in addition to many other circumstances, that a great many of the most honorable among the Jews were scourged in Jerusalem itself and then crucified by Florus. It happened that he was procurator of Judea when the war began to be kindled, in the twelfth year of Nero. Josephus says that at that time a terrible commotion was stirred up throughout all Syria in consequence of the revolt of the Jews.
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For the Jews, after the ascension of our Saviour, in addition to their crime against him, had been devising as many plots as they could against his apostles. First Stephen was stoned to death by them, and after him James, the son of Zebedee and the brother of John, was beheaded, and finally James, the first that had obtained the episcopal seat in Jerusalem after the ascension of our Saviour, died in the manner already described. But the rest of the apostles, who had been incessantly plotted against with a view to their destruction, and had been driven out of the land of Judea, went unto all nations to preach the Gospel.
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Cochebas, the duke of the Jewish sect, killed the Christians with all kinds of persecutions, when they refused to help him against the Roman troops.
On 18 October 315, the Roman Emperor, Constantine the Great, introduced Laws Concerning Jews, Heaven-Worshippers And Samaritans.

Constantine’s Edict of Toleration of 313 attempted to deal charitably with the Jews. Two years later, however, he moved against Jewish intermarriage with Christians thus:

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The Jews are a nefarious and perverse sect…

We wish to make it known to the Jews and their elders and their patriarchs that if, after the enactment of this law, any one of them dares to attack with stones or some other manifestation of anger another who has fled their dangerous sect and attached himself to the worship of God, he must speedily be given to the flames and burn together with all his accomplices. Moreover, if any one of the population should join their abominable sect and attend their meetings, he will bear with them the deserved penalties.
At the Council of Nicea in 325 AD, it was decided to separate the celebration of Easter from the Jewish Passover.

The Council stated:

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We ought not, therefore, to have anything in common with the Jews… our worship follows a… more convenient course…we desire dearest brethren, to separate ourselves from the detestable company of the Jews… How, then, could we follow these Jews, who are almost certainly blinded.
In A Short Review of a Troubled History, Fritz B. Voll tells us that in the decade between 367 and 376:

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Saint Hilary of Poitiers wrote and spoke of the Jews as a perverse people forever accursed by God. Saint Ephroem refers in his hymns to synagogues as whorehouses.
Saint Ambrose, 339-397, the Bishop of Milan, said this in 379 AD:

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The Jews are the most worthless of all men. They are lecherous, greedy, rapacious. They are perfidious murderers of Christ. They worship the Devil. Their religion is a sickness. The Jews are the odious assassins of Christ and for killing God there is no expiation possible, no indulgence or pardon. Christians may never cease vengeance, and the Jew must live in servitude forever. God always hated the Jews. It is essential that all Christians hate them.
Saintt Gregory of Nyssa, 331-396, said this:

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It is a lawful thing to hate God’s enemies, and that this kind of hatred is pleasing to our Lord: and by God’s enemies I mean those who deny the glory of our Lord, be they Jews, or downright idolaters…

Jews are the slayers of the Lord, murderers of the prophets, enemies and haters of God, adversaries of grace, enemies of their fathers’ faith, advocates of the devil, a brood of vipers, slanderers, scoffers, men of darkened minds, the leaven of Pharisees, a congregation of demons, sinners, wicked men, haters of goodness.
Saint Basil the Great, 330-379, Bishop of Caesarea, Doctor of the Church and one of the three Cappadocian Fathers, said this in On Prayer, sermon 9:

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If someone should kill the beloved son of a man, and then stretch forth their hands still stained with blood to the afflicted father, asking for fellowship, would not the blood of his son, visible on the hand of the murderer, provoke him to just anger instead? And such are the prayers of the Jews, for when they stretch forth their hands in prayer, they only remind God-the-Father of their sin against His Son… they who persevere in their blindness inherit the blood-guilt of the fathers.
Saint Jerome, 342-420, said this:

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The Jews must be hated, for they daily insult Jesus Christ in their synagogues.
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Jews are serpents, haters of all men.
Saint Hilary, 315-367, described the Jews thus:

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A people who had always persisted in iniquity and out of its abundance of evil glorified in wickedness.
Saint John Chrysostom, 347-407, Archbishop of Constantinople and one of the most respected of Church Fathers, delivered eight sermons in Antioch in the years 386-387.

He said:

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If the Jews fill their granaries with fruit, their cellar with victuals, their bags with money and their chests with gold, it is neither by tilling the earth, nor by serving in war, nor by practicing any other useful and honourable trade, but by cheating the Christians and buying, at low price, from thieves the things which they have stolen.
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The synagogue is worse than a brothel…it is the den of scoundrels and the repair of wild beasts… Never has any prayed to God…. They are possessed by demons… the temple of demons devoted to idolatrous cults…the refuge of brigands and dabauchees, and the cavern of devils. It is a criminal assembly of Jews…a place of meeting for the assassins of Christ… a house worse than a drinking shop…a den of thieves, a house of ill fame, a dwelling of iniquity, the refuge of devils, a gulf and a abyss of perdition… I would say the same things about their souls… As for me, I hate the synagogue…I hate the Jews for the same reason.
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The Jews have fallen into a condition lower than the vilest animal. Debauchery and drunkenness have brought them to a level of the lusty goat and the pig. They know only one thing: to satisfy their stomachs, to get drunk, to kill, and beat each other up like stage villains and coachmen. The synagogue is a curse, obstinate in her error, she refuses to see or hear, she has deliberately perverted her judgment; she has extinguished with herself the light of the Holy Spirit.
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Our sheep are surrounded by Jewish wolves. Avoid them; avoid their impiety; it is not significant controversies that separate us from them, but the death of Christ. If you think that Judaism is true, leave the Church; if not, quit Judaism.
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The Jews are the most worthless of all men. They are lecherous, rapacious, greety. They are perfidious murderers of Christ. They worship the Devil. Their religion is a sickness. The Jews are the odious assassins of Christ and for killing God there is no expiation possible, no indulgence or pardon. Christians may never cease vengeance, and the Jew must live in servitude forever. God always hated the Jews. It is essential that all Christians hate them.
Saint Augustine, 354-430 AD, the Bishop of Hippo and a Church Father, characterised the Jews as…

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The Jews murdered Christ in order not to lose face … They are undoubtedly our enemies… Long before the coming of the Saviour, Judaism had progressively become corrupt … after the revelation of Christ, it fell completely under Satan’s inspiration; formerly the chosen children of God, they became the sons of the devil… The true image of the Hebrew is Judas Iscariot, who sells the Lord for silver. The Jew cannot understand the Scriptures and forever will bear the guilt for the death of Jesus.
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The Jews hold him, the Jews insult him, the Jews bind him, crown him with thorns, dishonor him with spitting, scourge him, overwhelm with reviling, hang him upon the tree, pierce him with a spear. The Jews killed him.
In The History of the Jewish People, Eli Birnbaum tells us that:

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430: Vandals… established a kingdom in North Africa. The Jews there lived peacefully and flourished until the Almohad conquest of the 11th century.
In Law Novella III: Concerning Jews, Samaritans, Heretics, And Pagans of 31 January 439, Emperor Theodosius says:

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Wherefore… in order that these dangerous sects which are unmindful of our times may not spread into life the more freely, in indiscriminate disorder as it were, we ordain by this law to be valid for all time:

No Jew, or no Samaritan who subscribes to neither religion, shall obtain offices and dignities; to none shall the administration of city service be permitted; nor shall any one exercise the office of a defender of the city. Indeed, we believe it sinful that the enemies of the heavenly majesty and of the Roman laws should become the executors of our laws, the administration of which they have slyly obtained and that they, fortified by the authority of the acquired rank, should have the power to judge or decide as they wish against Christians, yes, frequently even over bishops of our holy religion themselves, and thus, as it were, insult our faith.

Moreover, for the same reason, we forbid that any synagogue shall rise as a new building… To these things we add that he who misleads a slave or a freeman against his will or by punishable advice, from the service of the Christian religion to that of an abominable sect and ritual, is to be punished by loss of property and life.
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Default Re: A HISTORY OF THE JEWS
In The History of the Jewish People, Eli Birnbaum informs us thus:

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502: Mar Zutra II… revolted against… Kobad the Zenduk establishing a Jewish state in Babylon with Mahoza as its capital. It lasted seven years. Eventually his army was overcome and he and his grandfather, Mar Hananiah, were crucified on the bridge of Mehoza.
In July, 531, the Emperor Justinian, (527-564) decreed:

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We therefore ordain that no heretic, nor even they who cherish the Jewish superstition, may offer testimony against orthodox Christians who are engaged in litigation, whether one or the other of the parties is an orthodox Christian.
In Overview of Late Antiquity: The Sixth Century, Section 3. Justinian: The Character of His Regime, Stephen Muhlberger comments thus:

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The emperor placed new restrictions on the Jews of the empire, and tried to insulate them from the influence of the rabbinical Judaism being formulated in Mesopotamia…

Legislation against Samaritanism led to a large uprising in Palestine supported by both Samaritans and Jews, and inspired Samaritans to look to Persia for help. Anti-Jewish policies at the outset of the reign had consequences beyond the frontier: the king of Himyar (Yemen), a Jewish convert, closed off Roman access to the Indian Ocean.
In his 1938 history, The Jew in the Medieval Community: A Study of His Political and Economic Situation, James Parkes tells us this:

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In the period from the fifth to the eighth centuries, Jews gradually took the place previously occupied by the Syrians as international traders; and they continued, and perhaps, developed, the trade in slaves…

While the Jews were… never… the only traders, it is possible that the slave trade through north-eastern Europe to the Slav countries and the land trades to the East were for practical purposes Jewish monopolies…

It would appear that Jews had little difficulty in obtaining slaves in the eastern provinces of the empire and Poland, in spite of the protection which acceptance of Christianity in those regions should have given the inhabitants. References to this traffic in Christian slaves are not infrequent.
In Gates to Jewish Heritage, Rabbi David Lipman tells us this:

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By the sixth century the barbarians who conquered Rome and now ruled Europe were… Christians. One of these former barbaric tribes, the Visigoths, ruled Spain… they considered Jews to be the lowest, most evil creatures in the world… Pope Gregory the Great decreed that while Jews were depraved, vile and sort of bestial, they should be permitted to live in the same world with Christians so long as they followed the limitations already placed on them.
In his 1968 work, History of the Jews: From the Roman Empire to the Early Medieval Period, the Russian historian Simon Dubnov, says:

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In 556, during bouts in the circus in Caesarea, the Samaritans, assisted by Jewish youths, attacked the Christians. The Christians were beaten soundly. Several churches were razed and Stephanus, the governor of Palestine, was killed.
In his History of the Franks, Gregory of Tours (539 – 594) said this:

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Bishop Cautinus appeared before king Clothar… In Cautinus there was no holiness, no quality to be esteemed. He was absolutely without knowledge of letters both ecclesiastical and secular. He was a great friend of the Jews and subservient to them… in order to purchase their wares…

King Chilperic ordered many Jews to be baptised that year and received a number of them from the sacred font. Some of them however were purified in body only, not in heart, and lying to God they returned to their former perfidy so that they could be seen to observe the Sabbath as well as honour the Lord’s day…

Now king Gunthram in the twenty fourth year of his reign started from Chalon and went to the city of Nevers… And so it happened that when the king was seated at dinner after mass he said:

‘Woe to the Jewish tribe, wicked, treacherous, and always living by cunning. Here’s what they were after, when they cried out their flattering praises today, that all the nations were to honour me as master. They wish me to order their synagogue, long ago torn down by the Christians, to be built at the public cost; but by the Lord’s command I will never do it’.”
In The History of the Jewish People, Eli Birnbaum informs us thus:

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583: Council of Macon… expanded the edicts of the Council of Clermont and included a demand for Jews to respect the Christian clergy. Furthermore, Jews were forced to sell slaves at a lower price than market value if the slave declared his desire to convert…

587: Recared of Spain… adopted Catholicism. Jews were banned from slave ownership, intermarriage and positions of authority. Recared also decreed that children of mixed marriages must be raised as Christians.

600s: Arabia. Jews had formed many warlike tribes…

608: September, Antioch, Syria.Upon receiving word of the imminent approach of the Persians, the Jews rioted, killing the Christian Patriarch in revenge for the severe repression they had suffered. This facilitated the entrance of Persian troops.
In Simon Dubnov’s History of the Jews, we read:

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In Antioch… in 608, the local Jews rebelled; since they predominated in numbers they killed many Christians, including the patriarch Anastasias, whose body they dragged through the city streets… In other localities the Jews were hostile toward the Christians. During commercial transactions, they would not even accept money directly from the hands of a Christian; they had to throw their coins into water, where the Jews would then retrieve them.

When the Persians invaded Palestine in 614, Jews joined in slaughtering Christian neighbors.

Jewish warriors along with Persians, now assaulted numerous Christian churches. Many churches, including the one of Christ’s grave, were razed to the ground… In hostile acts towards Christians the Jew did not lag behind the Persians. Bitter resentment … found an outlet in atrocities.
In his 1998 essay, The Vengeance of the Jews Was Stronger Than Their Avarice, found in Jewish Social Studies, volume 4, no. 2, Elliot Horowitz tells us that:

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The Jews of Antioch… disemboweled the great Patriarch, Anastasisu, and forced him to eat his own intestines… They hurled his genitals into his face.
In The History of the Jewish People, Eli Birnbaum informs us thus:

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608-610: Byzantine Empire. Anti-Jewish pogroms broke out from Syria to Asia Minor…

613: Tiberias… Led by the wealthy Benjamin of Tiberias, the Jews gave their assistance to the conquering Persian forces.

614: Eretz Israel… Jews joined Persia in a revolt against Emperor Heraclius and Christianity. Eventually disillusioned with Persian promises, they offered to side with Heraclius in return for immunity for acts against Christians… After a 20 day siege, the city fell to the Persians under the General Romizanes. 37,000 Christians were deported. Jews were given permission to run the city. At that time there were approximately 150,000 Jews living in 43 settlements throughout Eretz Israel.
The English Historical Review of 1910, contains a first hand account of the sack of Jerusalem, as told by the Christian monk, Antiochus Strategos.

Strategos was living in the monastery of St. Sabas at the time of the Persian invasion.

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The beginning of the struggle of the Persians with the Christians of Jerusalem was on the 15th April

They spent twenty days in the struggle. And they shot from their ballistas with such violence, that on the twenty-first day they broke down the city wall.

Thereupon the evil foemen entered the city in great fury, like infuriated wild beasts and irritated serpents… The people in crowds fled into churches and altars; and there they destroyed them. For the enemy entered in a mighty wrath… and slew all whom they found… and respected non at all, neither male nor female, neither young nor old, neither child nor baby, neither priest no monk, neither virgin nor widow… They slaughtered tender infants on the ground, and then with loud yelps called their parents. The parents bewailed the children with vociferations and sobbings, but were promptly despatched along with them… They listened not to the appeals of supplicants, nor pitied youthful beauty nor had compassion on old men’s age, nor blushed before the humility of the clergy… Then their wrath fell upon priests and deacons; they slew them in their churches like dumb animals.

Thereupon the vile Jews, enemies of the truth and haters of Christ, when they perceived that the Christians were given over into the hands of the enemy, rejoiced exceedingly, because they detested the Christians; and they conceived an evil plan in keeping with their vileness about the people. For in the eyes of the Persians their importance was great, because they were the betrayers of the Christians…

And when the unclean Jews saw the steadfast uprightness of the Christians and their immovable faith, then they were agitated with lively ire, like evil beasts, and thereupon imagined an other plot. As of old they bought the Lord from the Jews with silver, so they purchased Christians out of the reservoir; for they gave the Persians silver, and they bought a Christian and slew him like a sheep…

When the people were carried into Persia, and the Jews were left in Jerusalem, they began with their own hands to demolish and burn such of the holy churches as were left standing….

How many souls were slain in the reservoir of Mamel! How many perished of hunger and thirst! How many priests and monks were massacred by the sword! How many infants were crushed under foot, or perished by hunger and thirst, or languished through fear and horror of the foe! How many maidens, refusing their abominable outrages, were given over to death by the enemy! How many parents perished on top of their own children! How many of the people were bought up by the Jews and butchered?
In his 1998 essay, The Vengeance of the Jews Was Stronger Than Their Avarice, Elliot Horowitz quotes the English clergyman, the Reverend George Williams.

Writing in the 1840s, Williams said:

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The Jews had followed the Persians from Galilee, to gratify their vengeance by the massacre of the (Christian) believers, and the demolition of the of their most sacred churches. They were amply gutted with blood. In a few days 90,000 Christians of both sexes, and of all ages and conditions, fell victims to their indiscriminating hatred.
In his 1995 work, The History of the Jews in Antiquity. The Jews of Palestine from Alexander the Great to the Arab Conquest, Peter Schafer says this:

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Even as the Persians were approaching Palestine the Jews appear to have risked an open revolt against the Christians and allied themselves with the Persians.

Jews bought a large number of Christian prisoners from the Persians, who they then slaughtered just as one might buy cattle to slaughter.
In his Gates to Jewish Heritage, Rabbi David Lipman tells us this:

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In the beginning of the seventh century, Persia attempted once again to conquer the Fertile Crescent and hoped to defeat the Byzantine Empire.

The Jews of Judea, hoping for a better deal than they had with the Byzantines, fought on the side of the Persians. In 611 CE, Persia conquered Syria and Judea. The army entered Jerusalem with the Jews cheering. They and the Jews slaughtered from 60,000 – 90,000 Christians. They also destroyed the Holy Sepulchre, built by Helena.

To their dismay, the Jews discovered that the Persians were even crueller and harder to live with than the Christians had been. They immediately tried to work out a deal with the Byzantine emperor, Heraclius, to help him retake the Holy Land. The emperor agreed to the terms set by the Jews and, in 629 CE, after a bloody war, the Byzantines succeeded in winning back all of the territory which the Persians had conquered eighteen years earlier.
In his Overview of Late Antiquity, Stephen Muhlberger tells us this:

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The Romans did not doubt that they were fighting God’s enemies. In part this resulted from events at the fall of Jerusalem in 614, when the population had been massacred (a deed that was blamed on the Jews of the city) and the Persians had taken the relics of the True Cross and handed them over to Nestorian bishops in Persia… There was an increasing Jewish presence, both native-born and convert, in Arabia. The hostility between Jews and Christians had political consequences in Arabia, including an invasion of Yemen by a Christian prince of Ethiopia.
In Simon Dubnov’s History of the Jews, he tells us that, after the Persians were driven out of Palestine and the surrounding territories by Heraclius of Christian Byzantium, Benjamin of Tiberias, the Jewish leader at the time of the Persian invasion, was asked why he had previously justified the cruelties against Christians.

Dubnov tells us that Benjamin’s reply was:

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Because they were the enemies of my religion.
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Old 10-06-2007, 12:34 PM #4
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Default Re: A HISTORY OF THE JEWS
In The Koran, the prophet Mohammed says these things:

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Whoever is a friend of a Jew, belongs to them, becomes one of them, God cannot tolerate this mean people. The Jews have wandered from divine religion. You must not relent in your work which must show up Jewish deceit…

It is incomprehensible to me, why one has not long go expelled these death-breathing beasts… are these Jews anything else but devourers of men?…

Satan has prevailed upon them. These are the party of Satan…

Because of the iniquity of those who Judaize, we have forbidden them good things, which had formerly been allowed them; and because they shut out many from the way of the Lord, and have taken usury, which was forbidden them by the law, and devoured men’s substance, we have prepared for such of them as are unbelievers a painful punishment…

Every time They kindle the fire of war
God doth extinguish it;
But they ever strive
To do mischief on earth.
And God loveth not
Those who do mischief…

And we decreed for the Children of Israel in the Book: ‘Surely ye shall cause corruption in the earth twice over, and ye shall go a long way’…

Neither their wealth nor their children shall avail them … These are the people of the Fire, in which they shall abide…

Those who have been loaded with the Torah and then have not obeyed it may be compared to an ass carrying books…

Between 624 and 628, the Jewish tribes of the Hejaz in Arabia were, virtually, destroyed by Muhammad…
In Jewish Christian Relations: A Short Review of a Troubled History: Fritz B. Voll says that in 628-29:

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Emperor Heraclius ordered the forced conversion of all Jews in his empire … Dagobert, the Merovingian (French) king, followed the example of Heraclius and forced the Jews in his kingdom under the threat of death to convert to Christianity.
Dagobert expelled those Jews who refused to convert.

In 632, the official Church doctrine on conversion of Jews in Spain was formulated and, at the fourth Council of Toledo in 633, the keeping of Christian slaves by the Jews was disallowed thus:

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By the decree of the most glorious prince this sacred council ordered that Jews should not be allowed to have Christian slaves nor to buy Christian slaves, nor to obtain them by the kindness of any one; for it is not right that the members of Christ should serve the ministers of Anti-Christ. But if henceforward Jews presume to have Christian slaves or handmaidens they shall be taken from their domination and shall go free.
In Gates to Jewish Heritage, Rabbi David Lipman tells us this:

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In 634 CE, the Muslims launched a three- pronged attack against Judea… Neither Jerusalem nor Caesarea was taken by force… both surrendered without being conquered. The Jews of Judea gave a sigh of relief… The Jews were a tolerated people, but the Muslims did not take advantage of the Jews’ economic potential. This changed in the middle of the eighth century when the Umayyad Dynasty was overthrown by the Abbasid Dynasty.
In his 1974 history, Christianity Through Jewish Eyes: The Quest for Common Ground, Walter Jacob informs us thus:

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For centuries a range of defamatory material ridiculing Christ was popularly circulated in the Jewish communities. This was, eventually, became known as Sefar Toledoth Yeshu. The earliest known copy found in modern times was discovered in a synagogue built in the seventh century. Christ, it was said, practiced witchcraft and was the illegitimate son of a Roman soldier or, by other accounts, a: disreputable man of the tribe of Judah.

It enjoyed wide circulation among the general Jewish population.
In Jewish Christian Relations: A Short Review of a Troubled History, Fritz Voll tells us that in 653:

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The Eighth Council of Toledo agreed with king Recceswith of Spain who appeared before the Council, called Judaism a pollution of his country and asked for removal of all unbelievers.
In The History of the Jewish People, Eli Birnbaum tells us that, in 669 in England:

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The earliest reference to Jews appeared in ‘Liber Poeintentialis,’ by Archbishop Theodore of Canterbury. These were rulings against social interaction between Christians and Jews.
And in 672:

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Hilderuc… Governor of Nimes in Spain, he revolted against King Wamba… the rebellion failed and the Jews of Narbonne were expelled, only to return within twenty years.
In A Short Review of a Troubled History, Fritz B. Voll tells that in 681:

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King Erwig of Spain forbade practicing Jews to enter seaports… The Twelfth Council of Toledo confirmed the orders of the king and decreed that the Talmud be burned along with other Jewish literature.
In The History of the Jewish People, Eli Birnbaum tells us that, in 682, the Visigoth King, Erwig of Spain, pressed for the:

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… utter extirpation of the pest of the Jews.
In 693 the Quinisext Council said this:

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Let no one in the priestly order nor any layman eat the unleavened bread of the Jews, nor have any familiar intercourse with them, nor summon them in illness, nor receive medicines from them, nor bathe with them; but if anyone shall take in hand to do so, if he is a cleric, let him be deposed, but if a layman, let him be cut off.
In Jewish Christian Relations: A Short Review of a Troubled History, Fritz B. Voll tells us that, in the years 693 and 694:

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The Sixteenth and Seventeenth Councils of Toledo, chaired by king Egica and the successor of Bishop Julian, Felix, again severely restricted the rights of Jews and charged them with undermining the church, massacre of Catholics, plotting with the Moors and destruction of the country.
In the 1967 work, Hebrewisms of West Africa: From Nile to Niger with the Jews, by Joseph J. Williams, Rabbi Lewis Browne, 1897-1949, is quoted thus

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Jews traveled everywhere from England to India, from Bohemia to Egypt. Their commonest merchandise in those days, beginning with the eighth century, was slaves. On every high road and on every great river and sea, these Jewish traders were to be found with their gangs of shackled prisoners in convoy… Slave trading seems irredeemably vile and hateful to us today, but we must remember here again the standards have changed… And in light of the customs of those times, the slave-traffickers were actually doing almost a moral act. They alone were keeping the conquering armies from slaughtering every one of their defeated foes after each battle.
The greatest British historian of the middle ages, the Venerable Bede, 673-735, says this in his Ecclesiastical History:

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But it was ordered by Divine power that… the temple itself with its ceremonies should be taken away; lest perchance some one weak in the faith… might by degrees drop… into carnal Judaism… There ceased not amongst the Jewish people, who chose the seditious robber and rejected Christ the Saviour, either external wars or civil discord. For the greatest cause of destruction to the Jewish people was, that after slaying the Saviour, they also tormented the heralds of His name and faith with wicked cruelty.
In Gates to Jewish Heritage, Rabbi David Lipman tells us this:

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Fortunately for the Jews of Spain, the Muslims were still in a conquering mood. In 711 CE, Southern Spain fell to the Muslims, who instituted the same laws as had been on the books for the Jews in other Muslim-held territories.
In The History of the Jewish People, Eli Birnbaum says that, in the year 712, in Toledo, Spain:

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While Christians were praying for deliverance from the Moslems on Palm Sunday, Jews opened the gates for the Moslem invaders under Tarik. This marked the end of the Visigothic rule in Spain…

Leo the Isaurian… reigned in Constantinople. After narrowly defeating the Arab army at his gates and preventing the fall of his empire, he decided that the weakness of his empire lay in its heterogeneous population and therefore, in 722, he forcibly converted Jews as well as those known as the ‘New Christians.’ Most of them converted outwardly while secretly remaining faithful.
Birnbaum also tells us that, from 737 to 843:

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In the Carolingian Empire… The Jews were generally well treated, especially under Charlemagne and his grandson, Charles the Bald.
And, from 740 to 1259, in the Kingdom of Khazars:

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The King Bulan converted his people to Judaism after ordering a disputation between the three major faiths. Ibn Shaprut, the foreign minister for Abd al-Rahman of Cordova, corresponded with King Joseph…

The Khazars’ campaign against the Muslims (730-740) succeeded in checking the Muslim advance on the eastern flank of Europe.
John Damscene, an 8th Century Syrian writer, said this:

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God gave the Jews the Sabbath because of grossness and sensuality and absolute propensity of material things.
In The History of the Jewish People, Eli Birnbaum tells us this:

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768-814: Charlemagne… a devout Christian, he protected and helped develop Jewish culture and commerce in his kingdom. Jews were permitted to employ Christians and could freely practice their religion. As the Muslims controlled much of the Mediterranean, the Jews began to take on the role of commercial mediators. Charlemagne saw the Jews as an economic asset and prevented excessive demands being made on them by the Church.
In his Capitulary for the Jews of 814, Charlemagne, the first Holy Roman Emperor, said:

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Let no Jew presume to take in pledge or for any debt any of the goods of the Church in gold, silver, or other form, from any Christian. But if he presume to do so, which God forbid, let all his goods be seized and let his right hand be cut off…

Let no Jew presume to take any Christian in pledge for any Jew or Christian, nor let him do anything worse; but if he presume to do so, let him make reparation according to his law, and at the same time he shall lose both pledge and debt…

Let no Jew presume to have a money-changer’s table in his house, nor shall he presume to sell wine, grain, or other commodities there. But if it be discovered that he has done so all his goods shall be taken away from him, and he shall be imprisoned until he is brought into our presence…

Concerning the oath of the Jews against the Christians. Place sorrel twice around his body from head to feet; he ought to stand when he takes his oath, and he should have in his right hand the five books of Moses according to his law, and if he cannot have them in Hebrew he shall have them in Latin.

May the God who gave the law to Moses on Mount Sinai help me, and may the leprosy of Naamon the Syrian come upon me as it came upon him, and may the earth swallow me as it swallowed Dathan and Abiron, I have not committed evil against you in this cause.
In his 1972 history, A Jewish Princedom in Feudal France, Arthur Zuckerman tells us this:

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There is unimpeachable evidence that the Carolingian Kings granted Septimanian Jewry a domain of considerable extent along the Mediterranean seacoast and on the borders of Spain.
In The History of the Jewish People, Eli Birnbaum tells us this:

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814-840: Louis the Pious, Charlemagne’s son… succeeded his father as king. He continued and expanded his father’s policies toward the Jews. Market day was changed from the Sabbath to Sunday.

820-829. Michael II. Byzantine emperor who was half Jewish. He probably belonged to a Judeo-Christian sect which kept the whole of Jewish law, except circumcision, and had close sympathies with the Jews.
In Jewish Christian Relations, Fritz Voll says that in 829:

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The Archbishop of Lyon, St. Agobard, wrote in his Epistles that Jews were born slaves and that they were stealing Christian children to sell them to the Arabs.
In 827, Saint Agobard of Lyon wrote the following letter to Holy Roman Emperor, Louis the Pious:

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There came Gerric and Frederick who were preceded by Evrard, your agents… They showed themselves to be terrible to the Christians and mild to the Jews, especially in Lyon, where they set up a persecuting faction against the Church and they goaded the church to many groans, sighs and tears…

When the Jews first arrived, they gave me a message in your name and another one to the man who rules the district of Lyon in place of the count; it ordered him to offer aid to the Jews against me. We absolutely did not believe that such messages as these issued from your judgment, although they were read out in your sacred name and sealed with your ring.

The Jews began to rage with a certain odious insolence, threatening that we would be afflicted with every sort of injury by the agents whom they had obtained to take vengeance upon Christians. After them, Evrard arrived and repeated the same thing and said that your majesty was truly angry with me because of the Jews. Then the aforementioned agents arrived, holding in their hands stipendiary tracts and sanctions which we do not believe exists by your command.

For these reasons, the Jews were made joyful beyond measure and the Christians saddened, and not only those who fled or hid or were detained, but the rest as well who saw or heard.
Bernard Lazare tells us that Agobard also said this:

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Everything passes through their hands, they insinuate themselves into houses and gain confidence; by their usury they draw the sap, the blood and the natural vigour of the Christians.
In his 1938 history, The Jew in the Medieval Community: A Study of His Political and Economic Situation, James Parkes tells us this:

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The evidence is thus enough to show that the Church possessed a genuine grievance against the section of the Jewish population involved in the slave trade. But the misdeeds of slave traders did not cease at the purchase of Christians in eastern Europe. Agobard quotes cases, and there is no reason to refute his evidence, of the theft of children in France for sale to the Moors of Spain; and a chronicler of the middle of the tenth century brings an even more unpleasant story of the castration of boys in eastern France for their sale as eunuchs to the Moorish harems, a trade which was, apparently, extremely profitable.
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Old 10-06-2007, 10:07 PM #5
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Default Re: A HISTORY OF THE JEWS
In the 1973 work, The Secret Jews, Joachim Prinz, a former President of the American Jewish Congress, tells us this:

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During the reign of the Moors, with but few interruptions, the Spanish Jews enjoyed not merely an equality of rights not accorded to Jews in other European countries until the French revolution; they held positions of great honour and distinction. There was hardly a Cabinet during the period between the eighth century and the Christian Reconquest which did not have a Jew serving as minister of finance.
In Gates to Jewish Heritage, the scholar, Rabbi David E. Lipman tells us that:

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During the 9th and 10th centuries Jewish merchants in both the Muslim and Christian worlds had tremendous advantages over their competition. In the first place, their competitors often came from regions of diverse legal systems… And the different cultures hated one another. This made international trade difficult. Jews, on the other hand, were united under a common legal system, the Talmud… Jews were tolerated under both civilizations. As a result… Jews succeeded in making fortunes by establishing trade relations between the two major international cultures.
The Travellogue of Ahmad ibn Fadlan, written around 922, tells us that:

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The Khazars and their king are all Jews.
In his 1998 history, Final Warning: A History Of The New World Order, David Alan Rivera informs us thus:

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The First Grand Lodge of England met at York in 926, where they adopted handsigns and passwords to identify themselves. Their workplace, or Lodges, was where their initiations, rites, rituals and ceremonies took place. Within their inner circles, witchcraft was practiced.
In the 1970 history, The Jewish Question: A Marxist Interpretation, by Abram Leon Sachar, the Zionist author, Julius Brutzkus, is quoted thus:

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In the tenth century the Jews possessed salt mines near Nuremberg. They also traded in arms, and exploited the treasuries of the churches. But their great specialty… was their trade in slaves.
In his 1961 work, Jewish Life in the Middle Ages, Israel Abrahams tells us this:

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In the tenth century the Spanish Jews often owed their wealth to their trade in slaves.
In his 1938 history, The Jew in the Medieval World: A Sourcebook, Jacob Marcus cites the following reply, sent around 958, from Joseph, King of the Khazars, to a request for information from Rabbi Hasdai.

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Let us, therefore, renew the diplomatic relations that once obtained between our fathers, and let us transmit this heritage to our children. You ask us also in your epistle: ‘Of what people, of what family, and of what tribe are you?’ Know that we are descended from Japhet, through his son Togarmah…

The land in which I now live was formerly occupied by the Bulgarians. Our ancestors, the Khazars, came and fought with them, and, although these Bulgarians were as numerous as the sand on the shores of the sea, they could not withstand the Khazars. So they left their country and fled while the Khazars pursued them as far as the Danube River…

After this, several generations passed until a certain King arose whose name was Bulan… (King of the Khazars in the middle of the 8th century) He expelled the wizards and idolaters from the land… The king of the Byzantines and the Arabs who had heard of him sent their envoys and ambassadors with great riches and many great presents to the King as well as some of their wise men with the object of converting him to their own religion.

But the King… sent for a learned Israelite. The King searched, inquired, and investigated carefully and brought the sages together that they might argue about their respective religions. Each of them refuted, however, the arguments of his opponent so that they could not agree… On the third day he called all the sages together and said to them.

‘Speak and argue with one another and make clear to me which is the best religion.’

They began to dispute with one another without arriving at any results until the King said to the Christian priest:

‘What do you think? Of the religion of the Jews and the Muslims, which is to be preferred?’ The priest answered:

‘The religion of the Israelites is better than that of the Muslims.’

The King then asked the kadi:

‘What do you say? Is the religion of the Israelites, or that of the Christians preferable?’ The kadi answered:

‘The religion of the Israelites is preferable.’

Upon this the King said:

‘If this is so, you both have admitted with your own mouths that the religion of the Israelites is better Wherefore, trusting in the mercies of God and the power of the Almighty, I choose the religion of Israel, that is, the religion of Abraham… He can give me without labour the money, the gold, and the silver which you have promised me…’

From that time on the Almighty helped Bulan, fortified him, and strengthened him. He circumcised himself, his servants, attendants, and ail his people. Then Bulan sent for and brought from all places wise men of Israel who interpreted the Torah for him and arranged the precepts in order, and up to this very day we have been subject to this religion… Since that, when my fathers entered into this religion, the God of Israel has humbled all of their enemies, subjecting every folk and tongue round about them, whether Christian, Muslim, or pagan. No one has been able to stand before them to this day All of them are tributary.

After the days of Bulan there arose one of his descendants, a king Obodiah by name, who reorganized the kingdom and established the Jewish religion properly and correctly. He built synagogues and schools, brought in Jewish scholars, and rewarded them with gold and silver. They explained to him the Bible, Mishnah, Talmud and the order of divine services… The King was a man who revered and loved the Torah…

I dwell at the delta of the Itil and, by God’s help, I guard the mouth of the river and do not permit the Russians who come in ships to enter into the Caspian so as to get at the Muslims… I have to wage war with them, for if I would give them any chance at all they would lay waste the whole land of the Muslims as far as Baghdad.
In 969, about 11 years after this letter was sent, the Russians defeated Joseph in battle.

In his 1994 history, The Fatal Embrace: Jews and the State, Benjamin Ginsberg says this:

Quote:
Wherever Jews have lived, following their collectivist strategies and aggressive opportunism, they have often risen to extraordinary economic and social power. This was true in the Muslim world where Jews in the eleventh century… attained the highest level of political power in Muslim Spain.

In North Africa in the tenth and eleventh centuries when Jews… were important bankers, financiers, and advisors to the caliphates.
In the 1877 book, Reformed Judaism, Felix Adler, 1851-1933, Professor of Ethics at Columbia University, tells us that:

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In the tenth and eleventh centuries a great part of the city of Paris was owned by Jews.
In his 1970 history, The Jewish Question: A Marxist Interpretation, Abram Leon Sachar told us this:

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The social and economic position of the Jews in Moslem Spain is not known with accuracy. There is, however, not the shadow of a doubt that they belonged to the privileged classes of the population…

Up to the eleventh century, the economic regime reigning in Western Europe is characterized by the absence of commodity production… All production is destined solely for local consumption and the seignorial domains, being sufficient to themselves, enter into contact with the wide world solely through Jewish merchants who brave its strange places… with the continuous growth in the importation of Oriental goods, there is an incentive to produce directly for exchange… The production of use values progressively gives way to the production of exchange values… So long as Europe lived under a regime of natural economy, the initiative in commercial traffic belonged to merchants from the Orient, principally the Jews…

Contrary to trade as conducted by the Jews, which is clearly separate from production, native trade is essentially based on industry.
In The History of the Jewish People, Eli Birnbaum tells that in Jerusalem in 1010:

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Caliph Hakim of Egypt destroyed the Church of the Holy Sepulcher in Jerusalem. The French Christian ‘Historian,’ Raoul Glaber, who had previously recorded that the Jews were the ‘Habitual ally of the Devil,’ claimed that the Jews were responsible for this. As a result, Jews were expelled from Limoges and other French towns.
In Gates to Jewish Heritage, the scholar, Rabbi David E. Lipman tells us that:

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The Berbers captured Cordoba in 1013 CE… The Jewish intelligentsia thrived… Their major interest… appeared to have been: the attainment of political power.
In The History of the Jewish People, Eli Birnbaum tells that in 1016:

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The Kingdom Of The Khazars was destroyed by Matislav I of Russia. Some of the Khazars converted, and other communities gradually absorbed the rest…

1017: Leon, Christian Kingdom in Spain.

Alfonso V set a code of laws known as the Fuero of Leon. This charter encouraged the settlement of Jews and others in his lands, granting them all equality.

In 1065:

French Christians attacked the Saracens in Spain to drive out the infidels. On their way to Spain they stopped in a number of towns and killed any Jews they found. This type of ‘outbreak’ became more common during the Crusades, the idea being:

‘… why travel to kill the infidel when we have so many near to home? Get them first!’…

1066: December 30th Granada.

Joseph ibn Nagrela… had served as vizier to Badis, ruler of the Berbers… His enemies included Abu Ishak, Berber advisor to the prince, who accused him of trying to cede the city to a neighbouring prince. Badis ordered Joseph killed and crucified…

A few years later Jews were readmitted to Granada and reassumed high offices…

1066: Norman Conquest Of England.

Jews arrived in increasing numbers from Normandy to settle in London, and then spread in ever widening circles to York, Norwich, Oxford, Bristol, and Lincoln. The documented history of Jewish settlement in England dates from the Norman Conquest… They tended to settle in large towns and commercial centers, close to the royal castle for protection.
In Gates to Jewish Heritage, the scholar, Rabbi David E. Lipman also says:

Quote:
Jews didn’t really settle in England in any significant numbers until 1066, when they followed William the Conqueror over from France. They served primarily as money lenders and bankers.
In The Chronicles of England, Scotland and Ireland, the English historian Raphael Holinshead, (d. 1580) told us that the entry of the Jews into England in the time of William I…

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… was one of the grievances which England sustained by the hard dealings of the Conqueror.
In BBC Radio 4’s, The Jewish Journey, we learn:

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The Jews of Rouen are invited by William the Conqueror to settle in England shortly after 1066, to help boost the economy. French Jews soon settle all over England, in York, in Lincoln, Gloucester, Bristol & London… There were in Rouen, in the XIIth century, extremely rich Jews, thanks to the conquest of England and the favours of William the Conqueror.
On 15 September 1084, Rudiger, the Bishop of Speyer issued the following charter:

Quote:
When I made the villa of Speyer into a town, thought I would increase the honour I was bestowing on the place if I brought in the Jews. Therefore I placed them outside the town and some way off from the houses of the rest of the citizens, and, lest they should be too easily disturbed by the insolence of the citizens, I surrounded them with a wall… I have granted also to them within the district where they dwell, and from that district outside the town as far as the harbour, and within the harbour itself, full power to change gold and silver, and to buy and sell what they please.

And I have also given them license to do this throughout the state… They may lawfully employ nurses and servants from among our people. Slaughtered meat which they may not eat according to their law they may lawfully sell to Christians.
Twelve years later Speyer was attacked by Crusaders.

In Gates to Jewish Heritage, the scholar, Rabbi David E. Lipman tells us that:

Quote:
Jews were, at best, tolerated in Christian Hungary… In 1092… the Church prohibited… the purchase of slaves…

During the bad times, the wealthier Jews fled to Christian-held Spain. The poor died or converted to Islam… The poor… didn’t write anything. History is generally written by the literate, the wealthy, and the winners…

The Spanish nobility utilised Jews in the same way that the Muslims did: Jews were treasurers, advisers, physicians, administrators, and lawyers. They were high-ranking courtiers. Jews became wealthy as huge landowners. According to some estimates, in the 11th and 12th century, Jews owned more than a third of all the estates in the county of Barcelona…

Despite pressure from the Church and jealous Christian merchants, Spanish Chrisitian nobility almost unanimously protected the Jewish population… Politically, the Court Jews had tremendous clout. They were sent on diplomatic missions. They were powerful businessmen. Dynasties of court Jews developed…

During the bad times, the wealthier Jews fled to Christian-held Spain. The poor died or converted to Islam… The poor… didn’t write anything. History is generally written by the literate, the wealthy, and the winners… The Spanish nobility utilised Jews in the same way that the Muslims did: Jews were treasurers, advisers, physicians, administrators, and lawyers. They were high-ranking courtiers. Jews became wealthy as huge landowners. According to some estimates, in the 11th and 12th century, Jews owned more than a third of all the estates in the county of Barcelona… Despite pressure from the Church and jealous Christian merchants, Spanish Chrisitian nobility almost unanimously protected the Jewish population… Politically, the Court Jews had tremendous clout. They were sent on diplomatic missions. They were powerful businessmen. Dynasties of court Jews developed.
The Spanish philosopher and poet, Judah Ha-Levi, 1075 – 1141, opined thus in The Kuzari, part I:

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The convert must adopt our mode of life entirely… Those, however, who become Jews do not take equal rank with born Israelites, who are specially privileged to attain to prophecy, whilst the former can only achieve something by learning from them, and can only become pious and learned, but never prophets.
The French theologian, St. Bernard of Clairvaux, 1090 – 1153, did his best to defend the Jews.

In Epistle 363 to the clergy of France, Bernard said this:

Quote:
The Jews are not to be persecuted: they are not to be slaughtered: they are not even to be driven out… We read in the psalm a new kind of prophecy concerning the Jews: God has shown me, says the Church, on the subject of my enemies, not to slay them in case they should ever forget my people. Alive, however, they are eminent reminders for us of the Lord’s suffering. On this account they are scattered through all lands in order that they may be witnesses to Our redemption while they pay the just penalties for so great a crime.
In Epistle 365, to Henry, Archbishop of Mainz, Bernard says this also:

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Doesn’t the Church every day triumph more fully over the Jews in convicting or converting them than if once and for all she destroyed them with the edge of the sword: Surely it is not in vain that the Church has established the universal prayer which is offered from the rising of the sun to its setting, that the Lord God may remove the veil from their hearts, that they may be rescued from their darkness into the light of truth.
The Knights Templars of the Temple of Solomon were founded by Hugues de Payns with nine followers in 1118.

They were formed in order to defend Christian pilgrims to the Holy Land and evolved into a religious, military and banking order.

Saint Bernard drew up the Templars original 72 articles, in 1128.

Thus, at a time when the majority of the Christian world were up in arms against the Jew, the rules of an organisation which was to prove so critical to the establishment of the secret world of Freemasonry, in which secret organisation the Jews have always been over-represented, were being formulated by a cleric who was doing his best to defend them.

In 1146, the Abbot of Cluny, Peter the Venerable, 1092 – 1156, urged Louis VII to have the Jews punished in a way more fitting to their perversity rather than killed outright.

He described the process thus:

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Yes, you Jews. I say, do I address you… Truly I doubt whether a Jew can be really human… I lead out from its den a monstrous animal, and show it as a laughing stock in the amphitheater of the world, in the sight of all the people. I bring thee forward, thou Jew, thou brute beast, in the sight of all men.
In Tractatus adversus Judaeorum inveteratam duritiam, Peter opined:

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If the Jews fill their granaries with fruit, their cellar with victuals, their bags with money and their chests with gold, it is neither by tilling the earth, nor by serving in war, nor by practicing any other useful and honourable trade, but by cheating the Christians and buying, at low price, from thieves the things which they have stolen…

What’s the use of going to fight the Mohammedans when we have among us the Jews, who are worse than the Saracens?
Pope Benedict XIV (1675-1758) tells us a little more about Peter:

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Peter, abbot of Cluny, wrote against Radulph to King Louis of France, and urged him not to allow the destruction of the Jews. But at the same time he encouraged him to punish their excesses and to strip them of the property they had taken from Christians or had acquired by usury; he should then devote the value of this to the use and benefit of holy religion, as may be seen in the Annals of Venerable Cardinal Baronius.
Gautier De Coincy, a 12th century French minstrel was unusual for his time in being equally hostile to the Christian establishment which, he believed, collaborated with Jewish exploitation of the poor.

He depicted the peasantry as slaves to the Jewish usurers, whilst nobles and prelates enriched themselves on their share of the take. In his Miracle de Saint Hyldefonse, Gautier says:

Quote:
Through the Jews, they ruin the world… More bestial than naked beasts are all the Jews, without a doubt… Many hate them, as do I, and God hates them, as well I wist, and everyone must hate them indeed… I am so bitterly opposed to them that if I were king, not in one place would I allow any to remain.
The Encyclopaedia Judaica, volume 13, published in 1978 tells us this:

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The first Jews that Poles encountered must certainly have been traders, probably slave traders, of the type called in the 12th century Jewish sources ‘holekhei rusyah.’ (Travellers to Russia)
In the decree, Concerning Loans From The Jews, Henry II, 1133 – 1189, King of England, stated:

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All debts and pledges of Jews shall be written down, lands, houses, rents, and possessions. But a Jew who conceals any of these things shall be in forfeit to the lord king both in his person, in what he has concealed, and in all his goods and chattels. Nor shall it be lawful for the Jew ever to recover what he has concealed.

And let six or seven places be provided where they may make their declarations; and let two lawful Christians, and two lawful Jews and two lawful clerks be appointed. Let the Jews make their declarations in the presence of those men and in the presence of the clerk of William of the church of St. Mary and of William of Chimilli, and let the charters of their declarations be made in the form of a chirograph…

Three denarii shall be given for each charter; half by the Jew and half by him to whom the money is lent; and the two clerks shall have two denarii and the keeper of the rolls shall have the third denarius. No declaration shall be made in future, no payment made to a Jew, nor shall any change be made in the charters except in the presence of those mentioned or of the greater part of them, if they are not all able to be present.
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Default Re: A HISTORY OF THE JEWS
The following quote should have appeared in the previous section but I cannot edit it now.

In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us:

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In 1105, Count Bernard III granted a monopoly in the importation of Sicilian slaves to three Jews, merchants and proprietors of ships at Barcelona.
In The History of the Jewish People, Eli Birnbaum tells us that, in 1168:

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Frederick Barbarossa complained to King Henry II about a number of Jews who had left his domain and were now residing in England. Henry forced the richer Jews to return to Germany and the rest to pay him a fine of 5000 marks in order to be able to remain in England.
In his 1893 history, Materials for History of Thomas Becket, J. C. Robertson cites the The Jews of Angevin England: Documents and Records of 1168, which say:

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There were one day in the Church of St. Paul at London many bishops and abbots taking cognizance of certain ecclesiastical cases by order of our lord the Pope, and with them a great multitude of clergy, citizens, soldiers, and others. There chanced to enter certain Jews of London, who mixed with these and others in seeking for their debtors if they might see them. And among them comes a certain Bishop of the Jews. And to him Henry said in joke:

‘Welcome, Bishop of the Jews! Receive him among ye, for there is scarcely any of the Bishops of England that has not betrayed his lord the Archbishop of Canterbury, except this one. In this Israelite Bishop there is no guile.’
In his 1927 work Eine Geschichte der Wirtschaftlichen Entwicklung Englands, volume 1, Lujo Brentano says this:

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In order to prevent the conversion of Jews, another English king, Henry II, decreed that the goods of Jews embracing Christianity, would be attached by the Crown, to make up for the losses in revenues that the Jews would have brought the king if they had not been converted.
In the 1893 work, The Jews of Angevin England: Documents and Records, Joseph Jacobs quotes an 1170 citation by Richard Fitzneal, the King’s treasurer, thus.

Quote:
We call that public and common usury when, according to the manner of the Jews, anyone takes more by agreement of the same species of money than he lent: as a pound for a mark, or twopence for a pound of silver, for a week’s interest besides the principal. We do not call that public, but damnable usury, when anyone takes a church or an estate for what is lent, and receives the profits of them till the principal is paid off.
The 12th century French minstrel and poet, Gautier De Coincy, was unusual for his time in being hostile to the Christian establishment which, he believed, collaborated with Jewish exploitation of the poor.

He depicted the peasantry as slaves to the Jewish usurers, whilst nobles and prelates enriched themselves on their share of the take.

In his Miracle de Saint Hyldefonse, De Coincy said:

Quote:
Through the Jews, they ruin the world…

More bestial than naked beasts
Are all the Jews, without a doubt. . .
Many hate them, as do I,
And God hates them, as well I wist,
And everyone must hate them indeed.

I am so bitterly opposed to them
That if I were king, not in one place
Would I allow any to remain.
In The Life and Miracles of St. William of Norwich, Thomas of Monmouth said that, in 1173:

Quote:
He was flourishing in this blessed boyhood of his, and had attained to his eighth year, he was entrusted to the skinners to be taught their craft. Gifted with a teachable disposition and bringing industry to bear upon it, in a short time he far surpassed lads of his own age in the craft aforesaid, and he equaled some who had been his teachers. So leaving the country, drawn by a divine urge he betook himself to the city and lodged with a very famous master of that craft… and thus reached his twelfth year.

Now, while he was staying in Norwich, the Jews who were settled there and required their cloaks or their robes or other garments to be repaired, preferred him before all other skinners. For they esteemed him to be especially fit for their work, either because they had learnt that he was guileless and skillful, or, because attracted to him by their avarice, they thought they could bargain with him for a lower price. Or, as I rather believe… he had been predestined to martyrdom from the beginning of time, and gradually step by step was drawn on, and chosen to be made a mock of and to be put to death by the Jews…

I have learnt from certain Jews, who were afterwards converted to the Christian faith, how that at that time they had planned to do this very thing with some Christian, and in order to carry out their malignant purpose, at the beginning of Lent they had made; choice of the boy William, being twelve years of age and a boy of unusual innocence.

So it came to pass that when the holy boy, ignorant of the treachery that had been planned, had frequent dealings with the Jews, he was taken to task by Godwin the priest, who had the boy’s aunt as his wife, and by a certain Wulward with whom he lodged and he was prohibited from going in and out among them any more. But the Jews, annoyed at the thwarting of their
designs, tried with all their might to patch up a new scheme of wickedness…

Accordingly, collecting all the cunning of their crafty plots, they found, I am not sure whether he was a Christian or a Jew, a man who was a most treacherous fellow and just the fitting person for carrying out their execrable crime, and with all haste-for their Passover was coming on in three days-they sent him to find out and bring back with him the victim which, as I said before, had slipped out of their hands.

At the dawn of day, on the Monday after Palm Sunday, that detestable messenger of the Jews set out to execute the business that was committed to him, and at last the boy William… was found. When he was found, he got round him with cunning wordy tricks, and so deceived him with his lying promises….

Then the boy, like an innocent lamb, was led to the slaughter. He was treated kindly by the Jews at first, and, ignorant of what was being prepared for him, he was kept till the morrow. But on the next day, which in that year was the Passover for them, after the singing of the hymns appointed for the day in the synagogue, the chiefs of the Jews…. suddenly seized hold of the boy William as he was having his dinner and in no fear of any treachery, and ill-treated him in various horrible ways. For while some of them held him behind, others opened his mouth and introduced an instrument of torture which is called a teazle and, fixing it by straps through both jaws to the back of his neck, they fastened it with a knot as tightly as it could be drawn.

After that, taking a short piece of rope of about the thickness of one’s little finger and tying three knots in it at certain distances marked out, they bound round that innocent head with it from the forehead to the back, forcing the middle knot into his forehead and the two others into his temples, the two ends of the rope being most tightly stretched at the back of his head and
fastened in a very tight knot. The ends of the rope were then passed round his neck and carried round his throat under his chin, and there they finished off this dreadful engine of torture in a fifth knot.

But not even yet could the cruelty of the torturers be satisfied without adding even more severe pains. Having shaved his head, they stabbed it with countless thorn*points, and made the blood come horribly from the wounds they made…

Conspiring, therefore, to accomplish the crime of this great and detestable malice, they next laid their blood*stained hands upon the innocent victim, and having lifted him from the ground and fastened him upon the cross, they vied with one another in their efforts to make an end of him.

And we, after enquiring into the matter very diligently, did both find the house, and discovered some most certain marks in it of what had been done there. For report goes that there was there instead of a cross a post set up between two other posts, and a beam stretched across the midmost post and attached to the other on either side. And as we afterwards discovered, from the marks of the wounds and of the bands, the right hand and foot had been tightly bound and fastened with cords, but the left hand and foot were pierced with two nails. Now the deed was done in this way, lest it should be discovered, from the presence of nail*marks in both hands and both feet, that the murderers were Jews and not Christians, if eventually the body were found… And since many streams of blood were running down from all parts of his body, then, to stop the blood and to wash and close the wounds, they poured boiling water over him…

As a proof of the truth and credibility of the matter we now adduce something which we have heard from the lips of Theobald, who was once a Jew, and afterwards a monk. He verily told us that in the ancient writings of his fathers it was written that the Jews, without the shedding of human blood, could neither obtain their freedom, nor could they ever return to their fatherland.

Hence it was laid down by them in ancient times that every year they must sacrifice a Christian in some part of the world to the Most High God in scorn and contempt of Christ, that so they might avenge their sufferings on Him; inasmuch as it was because of Christ’s death that they had been shut out from their own country, and were in exile as slaves in a foreign land…

Wherefore the chief men and Rabbis of the Jews who dwell in Spain assemble together at Narbonne… cast lots for all the countries which the Jews inhabit; and whatever country the lot falls upon, its metropolis has to carry out the same method with the other towns and cities, and the place whose lot is drawn has to fulfill the duty imposed by authority…

Now in that year in which we know that William, God’s glorious martyr, was slain, it happened that the lot fell upon the Norwich Jews, and all the synagogues in England signified, by letter or by message, their consent that the wickedness should be carried out at Norwich.

‘I was,’ said he ‘at that time at Cambridge, a Jew among Jews, and the commission of the crime was no secret to me. But in process of time, as I became acquainted with the glorious display of miracles which the divine power carried out through the merits of the blessed martyr William, I became much afraid, and following the dictates of my conscience, I forsook Judaism, and turned to the Christian faith.’

These words-observe, the words of a converted Jew-we reckon to be all the truer, in that we received them as uttered by one who was a converted enemy, and also had been privy to the secrets of our enemies.
In his 1995 history, Clifford’s Tower and the Jews of Medieval York, R.B. Dobson tells us this:

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By the 1170s there were two primary incentives for the establishment of a Jewish community in York… The first was the existence within the city of an important royal castle, which could be used in times of danger to protect the town’s Jewish community…

A second and even more significant incentive was the emergence amongst the lords, gentry, and religious houses of Yorkshire of a need for financial credit. Jewish money-lenders were well equipped to satisfy this demand and the king himself had set a precedent by using their services from about 1164 onwards. Indeed, the Jews were to become a source of enormous wealth to the Crown, not only as money-lenders but as the target of relentless taxation.
In 1176, Alfonso II, the King of Aragon, said this:

Any agreement made by a Christian and a Jew before witnesses shall be established and secure, except agreements about interest. For interest may not increase to more than twice in a year. According to this ratio, the Jew may demand a month’s interest, or any other period, whether short or long, during which the money is loaned at interest. Once the loan has doubled, it may earn no more interest.

In The History of the Jewish People, Eli Birnbaum tells us that, in 1179, in Boppard, Germany:

Quote:
A body of a Christian girl was found near the shore by some passengers on a boat. They immediately accused Jewish passengers on another boat of her murder.
Pope Alexander III, 1159-1181, forbade Christians to accept permanent domestic service under Jews thus:

Quote:
Let them not continually devote themselves to the service of Jews for a wage. Jewish ways do not harmonize in any way with ours and they could easily turn the minds of the simple to their own superstitions and faithlessness through continual intercourse and unceasing acquaintance.
In his 1893 history, The Jews of Angevin England: Documents and Records, Joseph Jacobs quotes Jocelin De Brakelond in his, How the Abbey of St. Edmund’s became in debt to the Jews, 1173-80, thus:

Quote:
Things outside were badly handled, since each one, serving, under a master simple-minded and now growing old, did as it liked, not as it beseemed him. The homesteads and all the hundreds of the abbot were given out to farm; the woods were cut down, the manor houses went to ruin; all things got into a worse condition from day to day. There was only one solace and remedy for the abbot-to borrow money, so that at least he might keep up the honour of his house.

Not an Easter or Michaelmas term for eight years before his death but a hundred or two hundred pounds were added to the debt. The deeds were always being renewed and the usury that accrued was changed into a capital charge… The silk cups and gold goblets and other ornaments of the Church used often to be pledged without the knowledge of the convent… Every monk who held office had his own seal and of his own will contracted debts with Christians and Jews…

I saw a bond made to William Fitz-Isabel for 1,040 pounds… And I saw another bond made to Isaac, the son of Rabbi Joce, for 400 pounds… And I saw a third bond made to Benedict the Jew of Norwich, for 880 pounds…

Our buttery was destroyed and William the Sacristan undertook willy-nilly to restore it and he secretly borrowed from Benedict the Jew 40 marks at usury… When that debt had increased to 100 pounds the Jew came with letters from the lord king about the Sacristan’s debt and then at length was revealed what had lain hidden from the abbot and the monks.

Then the abbot was angry and wished to depose the Sacristan… But some one came to the abbot and, speaking for the sacristan, so prevailed upon the abbot that he allowed a bond to be given to Benedict the Jew for 400 pounds, to be repaid at the end of four years, namely for the 100 pounds to which it had already increased at usury, and for another 100 pounds that the same Jew had lent to the sacristan for the abbot’s needs…

At the end of four years the debt could not be repaid and a new bond for 880 pounds was made, to be repaid at stated intervals, namely, 80 pounds a year. And the same Jew had also several other deeds for smaller debts, and another deed fourteen years old, so that the sum owed to that Jew was twelve hundred pounds besides the usury that had accrued.

In those days the cellarer like the rest of the officials, borrowed money from Jurnet the Jew… But when that debt had grown to sixty pounds, the convent was summoned to pay the debt of the cellarer. The cellarer was deposed…

But William, the Sacristan, had a suspicion of his associate, Samson, and so had many others who favoured the side of the said William, both Christians and Jews. Jews, I say, for to them the Sacristan was said to be a father and a patron. They used to enjoy his protection, and had free entrance and exit, and often went through the monastery, wandering through the altars and around the shrine while the solemnities of the Mass were being celebrated…

Lastly, he deposed William himself… And when this was made known to the abbot, wishing not to be altogether silent nor to disturb the convent, he entered the chapter on the morrow, bringing out a little bag full of concealed deeds with the seals still hanging to them… The sum total of these was Lb. 23,025 and one mark of pure gold, apart from the usury which had accrued, the amount of which could never be known…

Whenever the abbot went at that time both Jews and Christians used to meet him demanding their debts, disturbing and vexing him so that lie could not sleep, and was made pale and lean, saying:

‘My heart will never be at rest till I shall know the end of my debt’.
The Encyclopedia of the Jewish Religion refers to Maimonides, 1135-1204, the “Eagle of the Synagogue”, as: the symbol of the pure and orthodox faith.

Maimonides’ Guide to the Perplexed, is considered by some to be the greatest work of Jewish religious Philosophy.

In 1180, he produced his celebrated work, Mishnah Torah, Repetition of the Law, also called, Iad Chazakah, The Strong Hand. It contains four parts or volumes and 14 books and includes the whole Talmud. Maimonides also included much philosophical discussion in this work and attempted to establish many laws of his own. Because of this he was excommunicated by his people and condemned to death and fled to Egypt, where he died.

Over the centuries, however, his reputation within the Jewish world increased. Nowadays, his opinion on all matters is greatly respected by Orthodox Jews.

Orach Chajim.

Quote:
The Gentile is human ****. He is just as unclean…

Everything a Jew needs for his church ritual no goy is permitted to manufacture, but only a Jew, because this must be manufactured by human beings and the Jew is not permitted to consider the goyim as human
beings…
Shulchan Oruch: Coschen Hamischpat.

Quote:
A pregnant non-Jew is no better than a pregnant animal…

It is the law to kill anyone (Jewish) who denies the Torah. The (Jewish) Christians belong to the denying ones of the Torah…

She (Virgin Mary) who was the descendant of princes and governors played the harlot with a carpenter…

Jesus was lowered into a pit of dung up to his armpits. Then a hard cloth was placed within a soft one, wound round his neck, and the tow ends pulled in opposite directions until he was dead.
Hilkoth Akum.

Quote:
Make no agreement and show no mercy to Christians. Either turn them away from their idols, or kill them…

Israelites also, who lapse from their religion and become Epicureans, are to be killed, and we must persecute them to the end. For they afflict Israel and turn the people from God…

In places where Jews are strong, no idolater must be allowed to remain…

Do not have pity for them, for it is said: ‘Show no mercy unto them.’ Therefore, if you see an Akum in difficulty or drowning, do not go to his help. And if he is in danger of death, do not save him from death. But it is not right to kill him by your own hand by shoving them into a well or in some other way, since they are not at war with us…

Do not eat with idolaters, nor permit them to worship their idols; for it is written: Make no covenant with them, nor show mercy unto them. Either turn away from their idols or kill them.
Hilkoth Maakhaloth.

Quote:
A Gentile slave has to be enslaved forever… one of the main reasons being that since the Jewish nation is the elite of the human race… they deserve to have slaves serve them…

A man may give his bondswoman to his slave or to his neighbor’s slave… since they are regarded as cattle.
In his 1957 work, The World of Moses Maimonides: With Selections from His Writings, Jacob Minkin quotes him thus:

Quote:
Do not save Goyim in danger of death…

Only if you can’t convince him to give up his idolatry, should you show him (a Goy) no mercy…

It is a duty to exterminate them with one’s own hands, such as Jesus of Nazareth and his pupils, and Tzadoq and Baitos (the founders of the Sadducean sect) and their pupils, may the name of the wicked rot…

A Jew may misuse a non-Jewess in her state of unbelief.
In his 1989 work, Israel’s Fateful Hour, Yehoshafat Harkabi quotes Maimonides thus:

Quote:
An Israelite who worships an idol is regarded as an idolator in all respects … the penalty for which is death by stoning.

It is forbidden to show them mercy, as it was said ‘nor show no mercy unto them (Deuteronomy 7:2) … You learn that it is forbidden to heal idolators even for a fee. But if one is afraid of them or apprehends that refusal might cause ill will, medical treatment may be given for a fee but not gratuitiously.
In his 1957 work, The World of Moses Maimonides, Jacob Minkin quotes him thus:

Quote:
The Negroes found in the remote South, and those who resemble them from among them that are with us in these climes. The status of those is like that of irrational animals. To my mind they do not have the rank of men, but have among the beings a rank lower than the rank of man but higher than the rank of apes. For they have the external shape and lineaments of a man and a faculty of discernment that is superior to that of the apes…

Why is usury called nesek [biting]? Because he who takes it bites his fellow, causes pain to him, and eats his flesh.
The Encyclopaedia Britannica recognises Maimonides…

Quote:
… as the greatest of Jewish philosophers… A pillar of Orthodox faith, his creed became part of the Orthodox liturgy.
In Rohrbacher’s Chronicles, he quotes Gervase Of Canterbury thus:

Quote:
A child called Robert was sacrificed at Passover. (Bury St Edmunds – 1181) The child was buried in the church and its presence there was supposed to cause miracles.
In The History of the Jewish People, Eli Birnbaum tells us that, in 1181:

Quote:
King Henry II enacted the ‘Assize of Arms,’ ordering that all weapons in possession of Jews be confiscated on the grounds that Jews, who were supposedly protected by the King, would not have any reason for owning arms.
In The History of the Jewish People, Eli Birnbaum says that, in 1181, there occurred the…

Quote:
… expulsion of Jews from ‘France,’ after which Philip confiscated their land and cancelled the debts owed them. Since Philip did not control the whole of France, many Jews moved to other areas. In 1192, after expanding his kingdom to areas which still had Jews, he decided to allow them to return to his whole kingdom, for a fee and under strict conditions…

1. Fredrick Barbarossa reissued the privileges for the Jews of Ratushon. For the first time he stated his intention of providing for the ‘well being’ of the Jews. In return for ‘Imperial protection’ the Jews of Germany would make contributions to the court.
   In his 1970 history, The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us this:

Quote:
The economic situation of the Jews of France, far more numerous than the English was not perceptibly different from that of the English Jews. With the accession of Philip Augustus and in the first years of his reign, the Hebrews were rich and numerous in France. Learned rabbis had been attracted to the synagogue of Paris… According to the historian Rigord, they had acquired almost half of Paris…

In 1182, Philip Augustus throws all the Jews out of his kingdom and confiscates all their real property He lets them return fifteen years later and receives a ‘gift,’ of 150,000 marks for this.
In Gesta Philippi Augusti, a French Chronicle begun around 1186, the French Monk, Rigord, 1150-1207, informs us thus:

Quote:
Philip Augustus had often heard that the Jews who dwelt in Paris were wont every year on Easter day, or during the sacred week of our Lord’s Passion, to go down secretly into underground vaults and kill a Christian as a sort of sacrifice in contempt of the Christian religion…

St. Richard… was thus put to death and crucified by the Jews, and through martyrdom went in blessedness to God… and because the most Christian King Philip inquired diligently, and came to know full well these and many other iniquities of the Jews in his forefathers’ days, therefore he burned with zeal, and in the same year… the sixteenth of February, 1180, by his command, the Jews throughout all France were seized in their synagogues and then bespoiled of their gold and silver and garments, as the Jews themselves had spoiled the Egyptians at their exodus from Egypt…

At this time a great multitude of Jews had been dwelling in France for a long time past, for they had flocked to there from divers parts of the world, because peace abode among the French, and liberality; for the Jews had heard how the kings of the French were prompt to act against their enemies, and were very merciful toward their subjects…

When they had made a long sojourn there, they grew so rich that they claimed as their own almost half of the whole city, and had Christians in their houses as menservants and maidservants… the Jews in their wickedness understood by ‘stranger,’ every Christian, and they took from the Christians their money at usury. And so heavily burdened in this wise were citizens and soldiers and peasants in the suburbs, and in the various towns and villages, that many of them were constrained to part with their possessions. Others were bound under oath in houses of the Jews in Paris, held as if captives in prison.

The most Christian King Philip heard of these things, and compassion was stirred within him… the King released all Christians of his kingdom from their debts to the Jews, and kept a fifth part of the whole amount for himself.

When the faithless Jews heard this edict some of them … converted to the Lord… To them the King, out of regard for the Christian religion, restored all their possessions in their entirety, and gave them perpetual liberty.

Others were blinded by their ancient error and persisted in their perfidy; and they sought to win with gifts and golden promises the great of the land-counts, barons, archbishops, bishops that through their influence and advice, and through the promise of infinite wealth, they might turn the King’s mind from his firm intention…

The infidel Jews, perceiving that the great of the land, through whom they had been accustomed easily to bend the King’s predecessors to their will… astonished and stupefied by the strength of mind of Philip the King… prepared to sell all their household goods.

The time was now at hand when the King had ordered them to leave France altogether… Thus the Jews, having sold their goods… departed with their wives and children and all their households in the aforesaid year of the Lord 1182.

Prior to their mass expulsion from France, Rigord claimed that, by the twelfth century, Jews…

… had acquired half of Paris… Their credits were spread throughout villages, cities, and suburbs, everywhere. A great number of Christians had even been expropriated by the Jews because of debts.
In The History of the Jewish People, Eli Birnbaum tells us that, in 1186:

Quote:
Aaron of Lincoln, the richest man in England, died… Aaron had such vast sums owed to him that the royal officials set up a special branch of the exchequer called the ‘exchequer of Aaron’ … to deal with it. After 16 years they only succeeded in recovering about half of the debts owed him. Some of his debtors included the King of Scotland, the Archbishop of Canterbury, the Count of Brittany and many other nobles.

1187: Saladin recaptured Jerusalem and granted Jews permission to re-enter it.
In his 1970 history, The Jewish Question: A Marxist Interpretation, Abram Leon Sachar says this:

Quote:
As early as the twelfth century Jews exerted profound economic influence in England. The King of England, Henry II, owed a Jewish banker, Aaron of Lincoln, 100,000 pounds, a sum equal to that era’s annual budget for the entire English kingdom and numerous estates of nobles were taken over by Jewish usurers as payment for loans…

In England, in the period of King Henry II they are already involved up to the hilt in usury. They are generally very rich and their clientele is composed of the great landed proprietors. The most famous of these Jewish bankers was a certain Aaron of Lincoln, very active at the end of the twelfth century. King Henry II alone owed him one hundred thousand pounds, a sum equal to the annual budget of the Kingdom of England at this time…

A large number of estates of the nobility had passed into the hands of the Jewish usurers. But they had powerful associates and exacting ones. If the kings of England supported the business of the Jews, it was because it constituted a very important source of revenue for them. All loans made with the Jews were registered in the Scaccarium Judaeorum and were assessed a tax of 10 percent in behalf of the royal treasury…

It was particularly bad for the Jews to have the kings as important debtors. The rich banker Aaron of Lincoln found this out in 1187 when the King of England confiscated his property.
In his 1993 history, The Jews of Devon & Cornwall, Rabbi Bernard Susser tells us this:

Quote:
The first mention of a resident Jew in Exeter was in 1181… and by 1188 there were enough Jews to form a distinct community… Without doubt, their main means of livelihood was the interest they received from money which they advanced on the security of lands, rents and chattels… The Church regarded usury as reprehensible and forbade its adherents to take interest.

In principle, Jews were similarly inhibited, but the Church generally turned a blind eye to their activities… So far as Jews were concerned they could not take interest from one another, but it was not generally regarded as blameworthy to take interest from a non-Jew.
In 1187 Gregory VIII became Pope.

Upon taking office, he wrote a letter to Alfonso VI of Castille in which he forbade Jews to have power over Christians.

Almost immediately after this, he died.

Moses bar Joseph Hakohen of Mayence convinced Barbarossa to issue this decree after the requisite bribe had been paid.

In Gates to Jewish Heritage, Rabbi David E. Lipman says this:

Quote:
Although Jewish merchants might have followed the Roman armies into the Netherlands, the earliest record of Jews living there is dated to the 12th century, showing that there were Jewish money-lenders in the country…

The Jews occupied a prominent place in medieval Dutch literature: stories about Jesus and Mary were imbued with an intense hatred for the Jews, as were the legends telling of the conversions of Jews. This hatred was also expressed in Dutch poetry…

In 1198 Pope Innocent III declared a Third Crusade… he annulled all debts which the Crusaders may have owed to the Jews…

During the Middle Ages, Christian nobles frequently recognized the economic advantages of having Jewish financial advisers. This advantage always had to be weighed against the political upheavals created by the Church and the townspeople against the Jews.
Frederick Barbarossa, Emperor of Germany, issued the following decree on 29 March 1188:

Quote:
Anyone who wounds a Jew shall have his arm cut off, he who slays a Jew shall die.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us this:

Quote:
In Christian Spain, in Castile, the Jews are bankers, tax farmers, quartermasters to the king. Royalty protects them as its economic and political supporters…

Jehuda de Cavallera is a characteristic example of a great Jewish capitalist of the thirteenth century. He leased salt mines, coined money, supplied the army and possessed great estates and great herds of cattle. It was his fortune that made possible the construction of a battle fleet for the war against the Arabs…

In the early Middle Ages, the Jews were indispensable to the nobles in their capacity as principal suppliers of Oriental products. Later on, the noble wastrel, living without foresight, needed the Jews as a money reserve always ready to satisfy his caprices. For many a powerful lord the Jew was, as he was for the kings, an important source of revenue. In the epoch when royalty had not yet asserted its complete authority over the nobility, frequent conflicts broke out between princes, lords, and kings for possession of the Jews…

It was, of course, only a tiny part of the nobility which profited from Jewish usury. For the majority of feudal lords, the Jew was a direct cause of their ruin. For the king or the prince to be able to despoil the Jews, it was necessary that the majority of the nobles should groan under the weight of their debts… The indebtedness of the nobles to the Jewish usurers contained the germs of bloody conflicts…

In the thirteenth century; in Vienna, the Jews Lublin and Nzklo are engaged in the important functions of ‘finance administrators of the Austrian Duke.’ But this state of affairs could not continue indefinitely. Usury slowly destroyed the feudal regime, ruined all classes of the population, without introducing a new economy in place of the old…

Everywhere in Western Europe, and in part in Central Europe, the twelfth, thirteenth, and fourteenth centuries are the epoch of the development of Jewish usury… The definitive expulsion of the Jews took place at the end of the thirteenth century in England, at the end of the fourteenth century in France, at the end of the fifteenth century in Spain.
In his 1970 history, The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us this:

Quote:
In 1189, the Jews were massacred in London, Lincoln, and Stafford. A year later, the nobility, led by a certain Malebys, destroyed the Scaccarium Judaeorum of York. The notes were solemnly burned. The Jews, besieged in the chateau, committed suicide. But the king continued to protect the Jews even after their death…. He demanded payment to himself of the sums due the Jews, by virtue of the fact that the Jews were the ‘slaves of his treasury.’
In their 1927 history, A History of the Jewish People, Max Margolis and Alexander Marx say this:

Quote:
After the death of Henry II, a protector of England’s Jews, in July 1189, Henry II’s oldest son, Richard I was crowned at Westminster…

When a Jewish deputation appeared at Westminster Abbey with rich gifts on behalf of all the communities in the realm, they were refused admission. The humiliated representatives of Jewry were hooted by the palace guards; the mob without proceeded to throw stones at them.

A false rumour spread that the king had ordered the destruction of the Jews. Unable to penetrate into their strongly fortified stone houses, the populace set fire to the straw roofs of the dwellings. Many who essayed to escaped were ruthlessly butchered; others, among them Jacob of Orleans, slew themselves when the alternative was baptism. A few Jews, however, saved themselves by this alternative; one of these the rich Benedict of York…

The king, on learning what had happened, had three of the participants hanged. He let it be understood that the Jews must not be molested and had proclamation made to that effect throughout England and his French dominions.

Scarcely, however, had Richard crossed the Channel to join Philip Augustus in the Crusade, when riots broke out afresh; so at Lynn, ostensibly because the Jews attacked a baptised coreligionist who had taken refuge in a church; also at Norwich; at Stamford; at Bury St. Edmunds. The Jews of Lincoln saved themselves betimes by seeking refuge in the royal castle…

In March, 1190, a band of men broke into the house of the late Benedict of York, killing his widow and children, setting the house on fire, and carrying away Benedict’s treasure…

Crusaders preparing to follow their king against the Saracens, burgesses envious of Jewish wealth, barons indebted to the Jews, the fanatical clergy, all conspired to exterminate the Jews. Several dwellings were set on fire… The alarmed Jews, with their leader Joseph, sought shelter in the royal castle. One day the warden happened to be gone; the Jews were apprehensive lest he might hand them over to the besieging mob, and so they denied him admission.

The warden called in the aid of the sheriff of the country; Richard Malebys, a noble deeply in debt to the Jews, commanded the siege. The rage of the mob was kept alive by the exhortations of a monk, who celebrated mass every morning in his white robes in front of the tower…

The hapless Jews were short of rations; surrender spelled baptism or death by torture. In obedience to the exhortations of their religious leader, Yom Tob of Joigny, they chose to lay hands on themselves…

When, at daybreak, the citadel was captured, those who were still alive were put to death… The mob then returned to the cathedral where the records of debts due to Jews were in safe-keeping. They compelled the guardians to turn these over to them to be burned then and there in the sanctuary. This done, the fury of the mob was spent, and the city was restored to its usual order and quiet. Similarly the mobs raged elsewhere…

It was not to the interest of the Crown that barons and burgesses should rid themselves of payments of moneys owing to the Jews by such forcible measures. On his return to England, Richard, toward whose ransom the Jews of England were made to contribute three times as much as the whole city of London, introduced a system of registering in duplicate all debts held by Jews. Thus, the taxes due to the king were safeguarded, the profit accruing to the Crown as a silent partner in all usurious transactions.

Under Richard’s successors, the Jews continued to be subjected to all kinds of taxes, in the form of ‘tallages’ on goods, chattels, and debts, of gifts, offerings, ransoms, compositions, licenses, and fines. Payment was exacted through imprisonment, confiscation of property, the seizing of women and children, and even gouging out the eyes and other cruel methods.
In The History of the Jewish People, Eli Birnbaum tells us that, in March 1190:

Quote:
King Richard, angered by the riots and the loss of crown property, (since the Jews belonged to the crown) renewed a general charter in favour of the Jews that was first issued by Henry II. His Chancellor, Longchamp, instituted heavy fines against the Pudsey and Percy families, which enriched the treasury and hurt his political opponents at the same time…

The Jewish population in England numbered approximately 2,500 Jews. Until this time they enjoyed relative freedom of movement, education, and the right to own real estate.
In his his 1931 history, The Medieval Jews of Exeter, the Reverend Michael Adler said:

Quote:
In the massacres of Jews that followed the coronation of king Richard in 1190, the most terrible of which took place in York, the West of England including Exeter apparently escaping these outrages, the rioters destroyed the bonds of the Jews and so all evidence of debts was lost. This constituted a serious attack upon the king’s Treasury.
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Default Re: A HISTORY OF THE JEWS
Which translation of the Babylonian Talmud are you quoting from, Jack? The Soncino one? I seem to remember different translations vary in tone.

Would it be possible for you to give verse references for your quotations?
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Default Re: A HISTORY OF THE JEWS
Quote:
Originally Posted by Caradoc View Post
Which translation of the Babylonian Talmud are you quoting from, Jack? The Soncino one? I seem to remember different translations vary in tone.

Would it be possible for you to give verse references for your quotations?
The Soncino version would have provided most of the quotations referenced.

I won’t be providing verse references. I did not do so initially for the sake of time, space and neatness. If you wish to know what the references are you could go THE TALMUD at my site, here:

http://www.iamanenglishman.com/page….2&iParentId=66

Or you could Google the cited quote.

This stuff doesn’t require much hard research any more.
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Old 10-08-2007, 08:49 AM #9
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Default Re: A HISTORY OF THE JEWS
In The Jewish Question: A Marxist Interpretation, by Abram Leon Sachar, the Mediaeval Arab commentator, Isak De Alvira, tells us this:

Quote:
Arriving in Granada, I saw that the Jews here occupy leading positions. They have divided up the capital and the province. These accursed ones are everywhere at the head of the administration. They are engaged in the collection of taxes and live in luxury while you, Moslems, are clad in rags.
In The Ordinances Of The Jews of 1194, this is written:

Quote:
All the debts, pledges, mortgages, lands, houses, rents, and possessions of the Jews shall be registered. The Jew who shall conceal any of these shall forfeit to the King his body and the thing concealed, and likewise all his possessions and chattels, neither shall it be lawful to the.Tew to recover the thing concealed…

Moreover every Jew shall swear on his Roll, that all his debts and pledges and rents, and all his goods and his possessions, he shall cause to be enrolled, and that he shall conceal nothing as is aforesaid. And if he shall know that anyone shall conceal anything he shall secretly reveal it to the justices sent to them, and that they shall detect, and shew unto them all falsifiers or forgers of the charters and clippers of money, where or when they shall know them and likewise all false charters.
In the 1196 treatise, Against the Perfidy of the Jews, Peter of Blois addresses John Bishop of Worcester thus:

Quote:
You have made long and anxious complaint in your letters that surrounded by Jews and heretics you are attacked by them and have not ready the authorities in the sacred Scripture by which you can refute their calumnies and answer their cunning sleights…

Wherefore life is allowed to the Jews of today, because they are our treasurers while they confirm the prophecies on our faith and the law of Moses…

The Jew is always inconstant and shifty. Now he says Yes, anon he says No, at one time he quibbles about the literal meaning, at another he refers all to the times of his own Messiah, i.e. of the Antichrist, and after the manner of his father the devil often changes into monstrous shapes.
In his 1845 history, Les Juifs dans le Moyen Age, the French historian, G.B. Depping told us that:

Quote:
Thibaud, Count of Champagne, was as certain as King Philip of his property right over the Jews who lived in his domains. In 1198 the two concluded an agreement in which each promised not to detain the other’s Jews.
In 1203, Hubert, Abbot of the Church and Monastery of St. Michael of Passignano in Florence, said:

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For payment of usury to Iacopo, son of Uguiccioni the Jew, for the denarii which he had received from him in payment of taxes to the commune of Florence on behalf of the community of Summofonte has accepted from Manno, son of the late Gianni Macci, twenty pounds of good denarii…

Otherwise he has promised to give him double the sum as a penalty and to amend and pay all damage and expenses arising because of this, and he has promised to give the same interest if he holds it beyond this time. And for the better observing of all these terms and for holding them inviolable and for payment of the penalty, if there be need, he has pledged and handed over to him as a pledge Guernerius… and a man of Mezola, brother of Peruczi, with all his possessions, serfs, and service…

Besides, Iacopo… has promised to the said Manno, under pain of double penalty, to give and pay all the said debt, capital and interest within one month from the time of the investigation if the said abbot does not pay and if action is granted against the said abbot and monastery.
In 1204, Pope Innocent III (1160-1216) protested thus to King Philip Augustus of France against Royal Protection of Jewish moneylenders.

Quote:
But if sometimes those to whom they entrusted their money at interest produce Christian witnesses to the fact of repayment, more credence is placed in the document which the indiscreet debtor has left with his creditor through negligence or carelessness than in the witnesses he produces. Nay, in such a matter witnesses are not permitted against the Jews, so that their insolence has gone so far that we refer to it with shame.

The Jews of Sens built next to a certain old church a new synagogue, not a little higher than the church, in which place they celebrate their services in the Jewish rite. This they do, not as was the case before they were ejected from the kingdom, i. e., in a low tone, but with a great clamour, not scrupling to avoid disturbing the more holy celebrations in the church…

Moreover, although it has been decreed by the Lateran Council that Jews should not be allowed to have Christian slaves in their houses, either under pretext of nursing their children, or as servants, or for any other reason whatsoever, but that those who presume to live with them should be excommunicated, yet they do not hesitate to have Christian servants and nurses, upon whom they sometimes practice abominations such as it rather becomes you to punish than us to point out.

They on being admitted to our acquaintance in a spirit of mercy, repay us, the popular proverb says, as the mouse in the wallet, the snake in the lap and fire in the bosom usually repay their host.
Innocent III forbad the promotion of Jews to public office since in such circumstances they may be very dangerous to Christians.

He added:

Quote:
The Jews are not to be killed by anyone.

They are to us dangerous as the insect in the apple, as the serpent in the beast… Since, therefore, they have already begun to gnaw like the rat, and to stink like the serpent, it is to our shame that the fire in our breast which is being eaten by them, does not consume them…

Although Christian piety tolerates the Jews…and allows them to continue with us, although the Moors will not tolerate them, they must not be allowed to remain ungrateful to us in such a way as to repay us with contumely for favors, and contempt for our familiarity.
In 1205, Innocent III wrote to the archbishops of Sens and Paris saying:

Quote:
The Jews, by their own guilt, are consigned to perpetual servitude because they crucified the Lord… As slaves rejected by God, in whose death they wickedly conspire, they shall by the effect of this very action, recognize themselves as the slaves of those whom Christ’s death set free.
In The Introduction to History of the English Law, (1895) Sir Frederick Pollock & Frederick William Maitland, reported thus:

Quote:
The Jew’s relation to the king was like that of the villein to his lord. He acquired for the king and he, with all that he had, belonged to the king who protected him against all others… As regards the rest of the world the Jews were free men; they could build houses and hold lands… In order to bring benefit to his master, the king, the Jew was allowed to do what the law of his Church forbade the Christian, i.e., to take interest on money lent. Usury was no offence against the law of the land, which enforced the usurious.
In their 1927 history, A History of the Jewish People, Max Margolis and Alexander Marx reported thus:

Quote:
John Lackland extorted from the Jews sixty-six thousand marks. (In the year 1210) Abraham of Bristol, who refused to pay his quota of ten thousand marks, had, by the order of the king, seven of this teeth extracted, one a day, till he paid the levied amount.
In his 1993 history, The Jews of Devon & Cornwall, Rabbi Bernard Susser, says this:

Quote:
From its inception the Anglo-Jewish community had been French in character, and it maintained its links with France until the expulsion from England in 1290.

The Jews of England spoke French, bore French names, and regarded France as their haven of refuge in time of trouble… English Jews shared with English nobles and the higher and more learned of the English clergy a common language and secular culture…

The first attempt to satisfy the king’s rapacity was made in Bristol in 1210. John arrived there after a campaign in Ireland, and he ordered all the wealthier Jews of England to appear before him for a scrutiny of their resources. Great cruelties were perpetrated on the assembled Jews to force them to reveal their wealth; the story of the Jew of Bristol whose teeth were extracted one by one became proverbial.

As a result of the investigation, they were tallaged for 66,000 marks and kept in prison until the sum was paid or satisfactory guarantees given…

The outbreak of civil war rendered the position of Jews throughout England insecure. The Barons saw the Jews not only as creditors but also as royal agents, for the Jews were used by the King.
In The History of the Jewish People, Eli Birnbaum says that, at the Battle Of Las Navas De Tolosa in 1212:

Quote:
Crusaders crushed the Moslems. Although pockets of Moslems still existed in Spain, for all practical purposes Spain had become completely Christian and the situation of the Jews in Spain began to deteriorate.
According to Abram Sachar’s The Jewish Question: A Marxist Interpretation, a 1213 document stated that:

Quote:
The Jews of Laubach… were extraordinarily wealthy and that they conducted a great trade with the Venetians, the Hungarians and the Croats.
Sachar further reports:

Quote:
The usurer makes loans to the feudal lords and to the kings for their luxuries and their war expenditures. He lends to the peasants and the artisans in order to allow them to pay their taxes, rents, etc. … The money loaned by the usurer does not create surplus value; it merely allows him to take possession of a portion of the surplus product which already exists…

The Jewish merchant importing spices into Europe and exporting slaves, is displaced by respectable Christian traders to whom urban industry supplies the principal products for their trading. This native commercial class collides violently with the Jews…

The growing contradiction between ‘Christian,’ and Jewish trade therefore leads to the opposition of two regimes: that of exchange economy as against natural economy It was consequently the economic development of the West which destroyed the commercial function of the Jews, based on a backward state of production… The commercial monopoly of the Jews declined in the degree that the peoples, whose exploitation had fed it, developed…

The seignorial domains are very little affected by this change and the feudal system continues to flourish there. Consequently, the career of Jewish wealth is still not ended… But now Jewish capital, primarily commercial in the preceding period, becomes almost exclusively usurious… If during the preceding period ‘Jew,’ was synonymous with ‘merchant,’ it now begins increasingly to be identified with ‘usurer’…

In Germany, the primarily commercial period extends up to the middle of the thirteenth century. The Jews bring Germany into relations with Hungary; Italy, Greece, and Bulgaria. The slave trade flourishes up to the twelfth century. Thus, we are reminded in the customhouse tariffs of Walenstadt and of Coblenz that Jewish slave merchants had to pay four denars for each slave…

From the thirteenth century on, the importance of the German cities grows… The center of gravity of Jewish usury is concentrated in the nobility. The Acts of Nuremberg show the average debt contracted with the Jews rose to 282 gulden among the city people and 1,672 among the nobles. The same is true of the 87 notes of Ulm which belonged to Jewish banking houses. Of the 17,302 gulden which they covered, 90 percent belonged to noble debtors.
In his 1951 history, From Domesday Book to Magna Carta, Austin L. Poole says:

Quote:
The ostentation which possession of great wealth enabled the Jews to display, and their unconcealed contempt for the practices of Christianity, made them an object of universal dislike; as usurers, moreover, they had gained a strangle-hold on the recently founded monastic houses whose splendid buildings they had financed, and on many of the smaller aristocratic families.
In his 1942 work, A History of the Jews in England, Cecil Roth tells us that the Jews were…

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… like a sponge, sucking up the floating capital of the country, to be squeezed from time to time into the Treasury.
The great English legal document, The Magna Carta, was signed by King John at Runnymede in 1215, at the insistence of his barons.

Articles ten and eleven addressed usury and gave protection against foreclosure by ruthless usurers thus:

Quote:
Article 10. If anyone who has borrowed from the Jews any amount great or small, dies before the debt is repaid, it shall not carry interest as long as the heir is under age, or whomsoever he holds; and if that debt fall into our hands, we will take nothing except the principal sum specified in the bond.

Article 11. And if a man dies owing a debt to the Jews, his wife may have her dower and pay nothing of that debt; and if he leaves children under age, their needs shall be met in a manner in keeping with the holding of the deceased; and the debt shall be paid out of the residue, saving the service due to the lords. Debts owing to others than Jews shall be dealt with likewise.
Pope Innocent summoned the Fourth Lateran Council in 1215.

The following are some of the enactments against the Jews:

Quote:
Jews must be prevented from exacting immoderate usury from Christians…

Jews must pay tithes on property formerly owned by Christians…

Jews must not appear in public at Easter, or on days of Christian lamentation, because they are in the habit of dressing up and railing at Christians on such occasions…

In several provinces, a difference in vestment distinguishes the Jews or the Saracens from the Christians; but in others, the confusion has reached such proportions that a difference can no longer be perceived. Hence, at times it has occurred that Christians have had sexual intercourse in error with Jewish or Saracen women and Jews or Saracens with Christian women. That the crime of such a sinful mixture shall no longer find evasion or cover under the pretext of error, we order that they, of both sexes, in all Christian lands and at all times, shall be publicly differentiated from the rest of the population by the quality of their garment, especially since this is ordained by Moses.
In his 1993 history, The Jews of Devon & Cornwall, Rabbi Bernard Susser, says this:

Quote:
The Fourth Lateran Council of 1215… decided that too free intercourse with Jews was largely responsible for (heresy). The Council passed certain measures, designed to check Jewish influence among Christians, which were introduced into England in 1218…

All Jews had to wear a distinguishing badge ostensibly to prevent the scandal of unwitting sexual intimacy between unbelievers and the faithful. Jews were forbidden to employ Christian servants, to enter churches or keep their property in them. Jews were not allowed to build new synagogues… Life was only made bearable by royal influence.
A royal writ issued on behalf of King Henry III during his minority, addressed to the Sheriff of Devon in 1218, stated:

Quote:
If any Jew offend in aught for which he deserve to be put by gage and pledge, you attach him by view of Deulecresse Episcopus, our bailiff in those parts, to be before our Justices assigned to the custody of the Jews at Westminster at a convenient term to answer thereof, and in the attachments do the said Justices to wit of the offence of the said Jew and the term which you have appointed him, and that you also have a care that, if any Jew or Jewess fall into our mercy, you may not by the Assize of our realm exact from such Jew or Jewess more than 20d only.
Rabbi Susser tells us that, in 1218:

Quote:
Stephen Langton, Archbishop of Canterbury, gave effect to the discriminatory decrees of the fourth Lateran Council. Popular feeling was aroused against the Jews, and in Exeter, at least, this must have run high against them, and they needed special protection…

During the royal minority, successive regents set about the task of rebuilding the shattered Jewish community… Tallages, at least until 1227, were light… The Jewish community of Exeter throve under the rule of the regents…

The first quarter of the thirteenth century marks the zenith of Anglo-Jewry’s as well as Exeter Jewry’s prosperity in the medieval period… In the first decade of Henry’s personal rule onerous tallages were imposed.
In his History of the Jewish People, Eli Birnbaum states that, in 1222:

Quote:
Stephen Langton, Archbishop of Canterbury, forbade Jews to… own slaves, or mix with Christians. He was one of the prime movers of the Fourth Lateran Council.
In The Spanish Church and the Papacy in the Thirteenth Century, Peter Linehan tells us that, in 1229:

Quote:
Gregory IX had to issue letters against… the Jews of those parts who, while refusing to pay tithes on property acquired from Christians, were able to build themselves ever more lavish synagogues and to emphasise their economic prosperity by establishing their cemeteries adjacent to those of the Christians, thus creating considerable scandal and disturbance.
Gregory IX, 1170-1241, who was Pope from 1227 to 1241, said this in his 1233, Epistle to the Heirarchy in Germany:

Quote:
Ungrateful for favors and forgetful of benefits, the Jews return insult for kindness and impious contempt for goodness. They ought to know the yoke of perpetual enslavement because of their guilt. See to it that the perfidious Jews NEVER in the future grow insolent, but that they always suffer publically the shame of theirsin in servile fear…

The Talmud contains every kind of vileness and blasphemy against Christian Truth.
In Close Roll 19, the reign of Henry III, we read that, in 1235:

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They (the Jews) circumcise and attempt to crucify a child at Norwich; the offenders are condemned in a fine of 20,000 marks.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar, tells us this:

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The occasions were not few in which the Aragon Cortes raised their voices against the high rate of interest paid to the Jews, notably in 1235, 1241, 1283, 1292, and 1300…

All over Europe assemblies of the nobility are unceasing in their protest against Jewish usury.
In The Jews of Devon & Cornwall, Bernard Susserstated that:

Quote:
Exeter Jews were probably involved when many of the leading members of the Oxford Jewry were imprisoned on a charge of rescuing a boy who had become a Christian, the lost infant being traced to Exeter in 1236. It was deemed specially meritorious to assist converts, especially those who had apostatized under duress, to escape from Christianity.
In Allgemeine Wirtschaftsgeschichte, volume 3, Heinrich Cunow tells us:

Quote:
Although the economic conditions of the nobility were becoming worse all the time, its military games, its orgies, its festivals, its magnificent tourneys … did not fail to expand in the fourteenth century. Poor nobles also considered it their duty to take part in them, As the necessary monetary prerequisites for this show were lacking to them, they went into debt with the Jews whose principal occupation was lending at interest…

In numerous writings on the economic life of the Jews in the Middle Ages, it is stated that they were excluded, from the very beginning, from artisanry; from traffic in goods, and that they were prohibited from possessing land property. That is only a fable. In fact, in the twelfth century and in the thirteenth century, living in practically all of the great cities of Western Germany, they dwelt among the Christians and enjoyed the same civil rights as the latter…

At Cologne, during an entire period, the Jews even possessed the right to compel a Christian, who had a claim to make against a Jew to appear before Jewish judges in order to have the matter adjudged according to Hebraic law…

It is just as false to assert that the Jews could not be admitted into the artisan guilds. True, several guilds did not admit what were termed ‘Jewish children,’ as apprentices but this was not the case for all the guilds. The existence of Jewish goldsmiths and silversmiths, even in the period when the guild rules become far more severe, is sufficient proof of this.

There were certainly few Jewish blacksmiths, masons, and carpenters among the artisans of the Middle Ages, but Jewish parents who gave their children into apprenticeship in these trades were very rare. Even the guilds which excluded the Jews did not do so out of religious animosity or racial hated but because the trades of usury and peddling were reputedly ‘dishonest’…

Wherever we find Jews doing business in the medieval cities, they are likewise the owners of their own houses. Moreover they often possessed larger pieces of land in the territory of the city. Truthfully speaking, it does not appear that they cultivated these lands anywhere. As soon as land came into their hands as security, they tried to sell it. It was not because they were forbidden to keep it but simply because they had no desire to do so. We do often find in the records, however, that vineyards, orchards, flax fields, etc. belonged to Jews. The products of these lands could easily be sold.
In Gates to Jewish Heritage, Rabbi David Lipman tells us that, in 1238:

Quote:
James I of Aragon invited Jews into his kingdom. He gave Jews citizenship. They became interpreters and landowners…

Even as individual court Jews and families gained power… the nobility found itself at odds with both the church and their town people… However… Jews couldn’t own Christian slaves…

Many of the court Jews were not concerned about the needs of their fellow Jews… the Jewish common folks resented them.
King James I of Aragon issued The Edict Of Valencia on 6 March 1239.

This validated the privileges of the Jews of Aragon. The Jewish courts were authorized to try all cases except capital offenses. He furthermore forbade all harassment except for financial debts, and only if these could be proven.

In his 1982 history, The Friars and the Jews: The Evolution of Medieval Anti-Judaism, Jeremy Cohen tells us this that:

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Nicholas Donin, a Jewish convert to Christianity, approached Pope Gregory IX with a list of charges against rabbinic Judaism… probably (made) in large part by converts from Judaism…

(They cited) a collection of objectionable excerpts from the Talmud and Jewish liturgy… Over one hundred folios listing the passages in the order of their appearance in The Talmud…

The rabbis… instructed the Jews to kill Christians and ruled that the Jew may blamelessly cheat and deceive Christians in any way possible… The Talmud, claimed Donin, licensed murder, theft, and religious intolerance, and it included strictures against trusting Gentiles, honoring them, or even returning a lost piece of property to them. The worst outrage for Donin was the prayers in the Jews’ daily liturgy uttered against Christians and apostates.
In his 1894 history, Antisemitism Its History And Causes, The French politician and writer, Bernard Lazare, further tells us that, in 1239:

Quote:
Gregory ordered the copies of the book to be seized and an inquest made. Bulls were sent out to the bishops of France, England, Castile and Aragon. Eudes de Chateauroux, chancellor of the University of Paris, directed the investigation in France, the only country where the bulls had produced an effect.

The disputation was ordered, and took place in 1240, between the informer, Nicholas Donin, and four rabbis: Yechiel of Paris, Jehuda ben David Melun, Samuel ben Solomon, and Moses of Coucy. The discussion was long, but Donin’s skill finally divided the Rabbis.

The Talmud was condemned and burned a few years later.
In The Jews of Devon & Cornwall, Rabbi Bernard Susser stated that in 1239:

Quote:
An alleged murder in London was punished by the confiscation of one-third of the ten richest Jews’ property. Further charges accompanied by heavy fines for the Jewish community at large and fatal consequences for the individuals concerned were made in London in 1244, Lincoln in 1255, and Northampton in 1277.
In The History of the Jewish People, [COLOR="Red"]Eli Birnbaum[COLOR] says that, in 1241, at Frankfort-On-Main:

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After Jews tried to prevent a child from being baptised, the community was attacked and a number of townspeople were killed. Seeing no other option, the Jews set fire to their houses. The fire spread to the rest of the community, destroying nearly half the city.
In The Jews of Devon & Cornwall, [/I]Bernard Susser says that, in 1241:

Quote:
109 Jews from the twenty-one communities of the realm then recognized were summoned to Worcester to a so-called ‘Parliament of Jews.’ They were the delegates appointed to consider ways and means of raising a new tallage of 20,000 marks, and they themselveswere to act as assessors and collectors to aid the Sheriffs in collecting the tax from their fellow Jews…

Even when the Jews themselves were no longer able to provide the money which Henry always needed they still represented a marketable asset. Accordingly, in 1251, the king mortgaged them for two years as security for a loan of 5,000 marks to Richard, Earl of Cornwall… Richard protected ‘his’ Jews and taxed their resources with discretion…

When the Jews were squeezed by the king, they in turn had to press their Gentile debtors for prompt repayment.
In The Medieval Jews of Exeter, The Reverend Michael Adler states that, in 1244:

Quote:
The king inflicted a tax of 60,000 marks upon the Jews of England as a punishment for a dead child having been found in London who was supposed to have been murdered by the Jews.
In Gates to Jewish Heritage, Rabbi David E. Lipman stated that:

Quote:
The Jew became the symbol for all that was evil, vile, dirty, and corrupt. This was especially true in England… Many Jews turned to the two easiest professions open to them: money-lending and pawn-broking… Money lending interest rates were very high. By 1244, the rate of interest was 173%. While remaining useful to the nobility and the Church, Jewish money-lending and pawn-broking enraged the masses against the Jews even more.
In The Reality of Jewishness versus the Ghetto Myth: The Sociolinguistic Roots of Yiddish, Max Weinrich says:

Quote:
In the thirteenth century, segregated living quarters for Jews were made compulsory. The fact of the matter is that separate Jewish streets had existed all along … If the Jews lived together long before segregated living quarters were imposed upon them, then their segregation must have been voluntary. It was. Living apart, no matter how bizarre it may appear in the light of present day concepts and attitudes, was part of the ‘privileges,’ accorded to the Jews in conforming with their own wishes.
In The History of the Jewish People, Eli Birnbaum says that, in 1249:

Quote:
Alfonse of Poitiers, the brother of Louis IX, ordered the expulsion of the Jews from Poitou, France… it does mark the first local expulsion of Jews.
In a letter to St. Louis, the King of France, of 1253, approving his plan to expel the Jews from his kingdom, Innocent IV, the Pope from 1243 to 1254 said this:

Quote:
Since We strive with all Our heart for the salvation of souls, We grant you full power by the authority of this letter to expel the Jews, particularly since We have learned that they do not obey the said statutes issued by this See against them
In The Jewish Question: A Marxist Interpretation, [/I]Abram Leon Sachar, tells us this:

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In certain cities, principally in Germany and Italy, the Jews became primarily loan makers to the popular masses, the peasants and the artisans. In this role as usurers, exploiting the people, they were often the victims of bloody uprisings.
In his 1867 history, Les Juifs en France, en Italie et en Espagne, I. Bédarride tells us that:

Quote:
The lords and the bishops themselves, whose Jews were thus being taken from them and who were thus being deprived of the income which they received from them, complained to the king on a number of occasions. The Bishop of Palencia, following a conference convoked by a converted Jew Jehuda-Mosca, a conference which had led to the conversion of a large number of Jews, prayed the king to come to his aid, in view of the fact that his resources were going to be greatly reduced.
In BBC Radio 4’s, The Jewish Journey, we were told that, in 1253:

Quote:
Henry III places restrictions on Jews including the requirement to wear a special Jew Badge to keep Christians and Jews apart.
Eli Birnbaum also tells us that, in the same year:

Quote:
Henry III… forbade Jews employing Christian nurses or maids, and preventing other Jews from converting to Christianity.
And yet, In his 1893 history, Edward the First, T.F. Tout, could tell us this:

Quote:
During Henry III’s reign the king’s necessities had forced him into constant dependence on the Jews, so that the religious zeal that might, if he had been a free man, have led him in the direction of persecution, found a sufficient outlet in building the, ‘Home of the Converted,’ a home for converted Jews, on the site of the present Record Office, and in entertaining its few inmates with pensions. As a consequence of this alliance between the Jews and the Crown, the baronial opposition was always strongly opposed to the Jews.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us:

Quote:
It is mainly in Northern France that the Jews were engaged in usury. In Provence during the thirteenth century, Jewish participation in trade was still very important. The Jews of Marseilles were in regular business relations with Spain, North Africa, Sicily, and Palestine. They even owned ships, and like their ancestors of the Carolingian epoch, they imported spices, slaves, etc.

But these are only vestiges from a previous period. Usury appears to constitute the principal economic function of the Jews of France in the thirteenth century… Up to the statute of Melun, (1230) which prohibited the Jews from making loans on real property, the principal clients of the Jewish bankers were the princes and lords.
The Bendictine Monk, Matthew Paris, (1200-1259) was the greatest English historian of the Middle Ages.

His Chronica Majora is full of references to the problems caused to the English people by Jews living amongst them. To whit:

Quote:
In this same year, (1255) about the time of the festival of the apostles Peter and Paul, the Jews of Lincoln stole a boy of eight years of age whose name was Hugh; and, having shut him up in a room quite out of the way, where they fed him on milk and other childish nourishment, they sent to almost all the cities of England where the Jews lived, and summoned some of their sect from each city to be present at a sacrifice to take place at Lincoln; for they had, as they stated, a boy hidden for the purpose of being crucified.

In accordance with the summons, a great many of them came to Lincoln, and on assembling, they at once appointed a Jew of Lincoln as judge to take the place of Pilate, by whose sentence, and with the concurrence of’ all, the boy was subjected to divers tortures They beat him till blood flowed… They crowned him with thorns, derided him and spat upon him. Moreover, he was pierced by each of them with a wood knife, was made to drink gall, was overwhelmed with approaches and blasphemies, and was repeatedly called Jesus the false prophet by his tormentors, who surrounded him, grinding and gnashing their teeth.

After tormenting him in divers ways, they crucified him, and pierced him to the heart with a lance. After the boy had expired, they took his body down from the cross and disembowelled it; for what reason we do not know, but it was asserted to be for the purpose of practising magical operations.

The boy’s mother had been for some days diligently seeking after her absent son, and having been told by the neighbours that they had last seen him playing with some Jewish boys of his own age, and entering the house of one of that sect, she suddenly made her way into that house, and saw the body of the child in a well into which it had been thrown. The bailiffs of the city having then been cautiously assembled, the body was found and withdrawn from the well…

There was present at this scene one John of Lexington, a man of learning, prudent and discreet, and he thus addressed the people:

‘We, have already learned,’ said he ‘that the Jews have not hesitated to attempt such proceedings as a reproach and taunt to our lord Jesus Christ, who was crucified;’ then addressing a Jew who had been seized upon, and the one whose house the boy had gone into whilst at play, and who was therefore an object of greater suspicion than the others, he said to him:

‘Wretched man, do you not know that a speedy death awaits you? Not all the gold of England will avail to ransom you, and save you from your fate. However, I will tell you, undeserving as you are, how you may preserve your life and prevent your limbs from being mutilated. Both of these I will guarantee to you, if you will without fear or hesitation disclose to me, without any falsehood, all that has happened on this occasion.’

The Jew, whose name was Copin, thinking he had found a means of escape, then said:

‘My lord John, if by your deeds you will repay me for my statements, I will reveal wonderful things to you.’ Then, being urged on and encouraged by the eloquence of John to do so, he continued:

‘What the Christians say is true for almost every year the Jews crucify a boy as an insult to the name of Jesus. But one is not found every year, for they only carry on these proceedings privately, and in out of the way places. This boy Hugh, however, our Jews crucified without mercy… when they wished to hide his corpse…

When they thought it was hidden from sight, the earth vomited it forth, and the corpse appeared unburied above ground; which circumstance, struck the Jew with horror. Finally, it was thrown into a well but even there, it could not be kept from sight, for the mother of the child, searching into all these misdeeds, discovered the body of the child and informed the bailiffs.’

After hearing those disclosures, John detained the Jew in close confinement. When these circumstances came to the knowledge of the canons of the cathedral church of Lincoln, they asked for the body of the child, which was given to them; and after it had been shown as a sight to an immense number of people, it was honourably buried in the church of Lincoln as if it had been the corpse of a precious martyr. It should be known that the Jews had kept the boy for ten days, feeding him on milk all that time, so that during life he endured many kinds of torments.

When the king, on his return from the north of England, was informed of this occurrence, he reproached John for having promised life and limb to such a wicked being; which he had no right to do; for a blasphemer and murderer like him deserved to die many times over. When the guilty man saw that unavoidable punishment was impending over him, he said:

‘My death is imminent, nor can John aid or save me from perishing; now I will tell all of you the truth. Almost all the Jews of England agreed to the murder of this boy, of which they are accused, and from almost every city of England in which Jews dwell some of that sect were selected and summoned to be present at the sacrifice of him, as at a paschal offering.’

After he had given utterance to these words and to other ravings, he was tied to a horse’s tail and dragged to the gallows, where he, was delivered over body and soul to the evil spirits of the air. The rest of the Jews who had participated in the crime, to the number of ninety-one, were carried to London in carts, and consigned to close imprisonment…

Afterwards, on an inquisition made by the king’s justiciaries, it was discovered and decided that the Jews of England had by common consent crucified and put to death an innocent boy, after having flagellated him for several days; but for this offence, on the mother of the aforesaid boy making an appeal to the king against them for the said murder, God, the Lord of vengeance, visited them with retribution according to their deserts. For on St. Clement’s Day, eighteen of the richer and higher order of Jews of the city of Lincoln were dragged to the new gibbets, erected specially for the purpose, and were hung up, an offering to the winds. More than eighty others also were kept in close confinement in the Tower of London, awaiting a similar fate.
In Jewish Ritual Murder in England Before 1290, Arnold Leese opines thus:

Quote:
To deny that the cases of St. William of Norwich and St. Hugh of Lincoln were Jewish ritual murders is to accuse certain English Kings, certain English Clergy, and certain English administrators, known to be men of good morals, of murdering and torturing Jews to get their money, after accusing them of horrible crimes. In the case of St. Hugh, the sentence was juridical; in the case of St. William, the mob took the matter into their own hands because the Sheriff would take no action himself.
In The Settlement of Jews in England, Geoffrey H. Smith & Arnold Leese, tell us this:

Quote:
One of the richest Jews in England around 1255 was Abraham of Berkhamstead, presented that same year to the Earl by King Henry III. Abraham was a very active Jewish usurer who had debtors in half the counties of England, from Devon to Yorkshire. Orders were issued to the sheriffs that debtors pay up, within a month of Easter following, or else their chattels would be seized.
In The History of the Jewish People, Eli Birnbaum tells us that, in 1258:

Quote:
With the fall of Baghdad to the grandson of Genghis Khan, the Mongol dynasty replaced the Abbasids in Persia. The Mongols were for the most part tolerant of Judaism. An Arab writer reported that there were 36,000 Jews and 16 Synagogues in the city on the eve of the Mongolian invasion. Most of the city was destroyed during the siege.

It is during this period that Judeo-Persian literature flourished.
In The Jews of Devon & Cornwall, Bernard Susser says this:

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The lesser baronage, in particular, was affected by financial dealings with the Jews. One of the complaints specifically aired at the Parliament of Oxford in 1258 was that the Jews sold lands taken in pledge by them to the great magnates, who then refused to accept repayment of the outstanding debt so that they could retain possession of the lands.
In Magna Britannia, volume 5, the 1817 Topographical and Historical Account of Derbyshire states:

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King Henry III granted as a privilege to the burgesses, in 1261, that no Jew should reside in Derby.
In 1261, Duke Henry III of Brabant’s last will and testament said this:

Quote:
Jews…must be expelled from Brabant and totally annihilated so that not a single one remains, except those who are willing to trade, like all other tradesmen, without money-lending and usury.
In a letter to the Duchess of Brabant of 1261, the religious and scholastic philosopher, St. Thomas Aquinas, 1225-1274, said:

Quote:
If rulers think they harm their souls by taking money from usurers, they should see that the Jews are compelled to labour.
In his, On the Governance of the Jews, Aquinas also said:

Quote:
The Jews should not be allowed to keep what they have obtained from others by usury; it were best that they were compelled to worked so that they could earn their living instead of doing nothing but becoming avaricious.
In article 8 of Summa Logica, Aquinas states:

Quote:
Heathens and Jews should not be compelled to believe, but they should be prevented from hindering the faith of others.
Aquinas also said these things:

Quote:
Jews who have not accepted the faith should in no way be coerced into it. Those however who have accepted it should be compelled to keep it…

The Jews were forbidden to take usury from their brethren, i.e., from other Jews. By this we are given to understand that to take usury from another man is simply evil, because we ought to treat every man as our neighbor and brother…

It would be licit, according to custom, to hold the Jews in perpetual servitude because of their crime.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar, tells us this:

Quote:
In the second half of the thirteenth century the Castilian Cortes submit the three following demands to the king:

‘Regulation of Jewish credit operations and limitations on the interest rates demanded by usurers; Proscription of hereditary rights in the possession of lands by Jews; A reform of the financial administration and elimination of Jewish functionaries and comptrollers.’

These will be the classical demands of the nobility in all the countries of Europe. They aim to limit the portion of surplus value that the nobility is compelled to turn over to the Jews, to prevent the latter from becoming landed proprietors and from seizing control of the state apparatus…

The Jews were, in fact, solid supports of royal absolutism which was above all directed against the nobility… The small barons hated the Jews as creditors, the great ones saw in them one of the principal financial resources on which the king’s independence of them rested.

The financial support furnished the kings by the Jews was indispensable to them in their struggle against the nobility as well as in their opposition to the growing demands of the cities.

It was the Jews who first permitted the kings to maintain costly armies of mercenaries which begin to take the place of the undisciplined hordes of the nobility. These armies first served foreign policy. Thus, in Spain, it was in large part Jewish finance which allowed the kings to defeat the Arabs.
In his 1930 opus, Jewish History, volume 1, Ignaz Schipper tells us that, in 1263:

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The Jewish banker Jehudah de Cavallera loans the king [of Aragon] a great sum which permits him to equip a flotilla against the Arabs. In 1276, Cavallera amasses funds for an army which fights the Arabs at Valencia.
In The History of the Jewish People, Eli Birnbaum tells us that, in 1267:

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Saint Thomas Aquinas called for all the Jews to be enslaved.
In The Jews of Devon & Cornwall, Rabbi Bernard Susser says this:

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In the revolt of the barons led by Simon de Montfort from 1262 to 1267, much havoc was wrought to the Jewries of London, Canterbury, Bristol and other cities and in each place the archa was either burned or carried off.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar, tells us this:

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Polish money has been discovered bearing Hebraic characters and dating from the twelfth and thirteenth centuries. This fact in itself proves that Polish trade was in the hands of the Jews…

To claim, as do most historians, that the Jews began to engage in lending only after their elimination from trade, is a vulgar error. Usurious capital is the brother of commercial capital. In the countries of Eastern Europe, where the Jews were not evicted from commerce, we encounter, as we shall see later, a considerable number of Jewish usurers…

The example of Poland… proves how infantile are the customary schema of Jewish historians who attempt to explain the commercial or usurious function of the Jews on the basis of persecutions. Who then had forbidden the Jews of Poland from becoming agriculturists or artisans?

Long before the first attempts of the Polish cities to struggle against the Jews, all commerce and all banking in that country already lay in their hands… In reality, the eviction of the Jews from commerce had as a consequence their entrenchment in one of the professions which they had already practiced previously…

The fact that Jews at different periods may have held landed property cannot serve as a serious argument in favor of the traditional thesis of Jewish historians. Far from constituting a proof of the multiplicity of the occupations of the Jews, Jewish property must be considered as the fruit of their usurious and commercial operations.
In his 1984 history, The Economic Role of the Jews in Medieval Poland: The Contribution of Yitzak Schipper, Jacobo Litman tells us that, by the thirteenth century:

Quote:
The Jewish moneylender became the creditor of the poor classes of feudal society. He came face to face with those who could least afford to pay interest and carry the burden of medieval usury… The religious motive propagated and stimulated by the Crusaders was hardly a decisive factor in the hatred and persecution of the Jews. Jewish pogroms in the Middle Ages were of a strictly socio-economic character.. The main purpose was the destruction of promissory notes.
Las Siete Partidas of 1265 was a set of laws passed during the reign of Alfonso the Wise of Castille.

The laws were not put into effect until 1348.

Law 2:

Quote:
Jews should pass their lives among Christians quietly and without disorder, practicing their own religious rites, and not speaking ill of the faith of Our Lord Jesus Christ… Moreover, a Jew should be very careful to avoid preaching to, or converting any Christian… by exalting his own belief and disparaging ours.

Whoever violates this law shall be put to death and lose all his property. And because we have heard it said that in some places Jews celebrated, and still celebrate Good Friday, which commemorates the Passion of Our Lord Jesus Christ, by way of contempt: stealing children and fastening them to crosses, and making images of wax and crucifying them, when they cannot obtain children; we order that, hereafter, if in any part of our dominions anything like this is done, and can be proved, all persons who were present when the act was committed shall be seized, arrested and brought before the king; and after the king ascertains that they are guilty, he shall cause them to be put to death in a disgraceful manner, no matter how many there may be.
Law 8:

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We forbid any Jew to keep Christian men or women in his house, to be served by them; although he may have them to cultivate and take care of his lands, or protect him on the way when he is compelled to go to some dangerous place… No Christian shall take any medicine or cathartic made by a Jew; but he can take it by the advice of some intelligent person, only where it is made by a Christian, who knows and is familiar with its ingredients.
Law 9:

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Jews who live with Christian women are guilty of great insolence and boldness, for which reason we decree that all Jews who, hereafter, may be convicted of having done such a thing shall be put to death. For if Christians who commit adultery with married women deserve death on that account, much more do Jews who have sexual intercourse with Christian women.
Law 10:

Quote:
A Jew shall not purchase, or keep as a slave, a Christian man or woman, and if anyone violates this law the Christian shall be restored to freedom and shall not pay any portion of the price given for him, although the Jew may not have been aware when he bought him, that he was a Christian; but if he knew that he was such when he purchased him, and makes use of him afterwards as a slave, he shall be put to death for doing so. Moreover, we forbid any Jew to convert a captive to his religion, even though said captive may be a Moor, or belong to some other barbarous race.
Law 11:

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Many crimes and outrageous things occur between Christians and Jews because they live together in cities, and dress alike… we order that all Jews, male and female, living in our dominions shall bear some distinguishing mark upon their heads so that people may plainly recognize a Jew, or a Jewess; and any Jew who does not bear such a mark, shall pay for each time he is found without it ten maravedis of gold; and if he has not the means to do this he shall receive ten lashes for his offense.
In The Medieval Jews of Exeter, The Reverend Michael Adler reported thus:

Quote:
A new local celebrity now appears on the scene in the person of Jacob Copin. In 1266 he was appointed Chirographer in place of Lumbard who had died… In the year 1270… when he was assaulted by Robert of Buleshill, Christiana his wife and William Le Layte. Copin brought an action against them and they absconded, the Sheriff being ordered to arrest them and bring them to justice.

The king would not allow anyone to ill-treat his Jews, who were so valuable a source of income to him. In the same year a charge was brought against three of the principal financiers of Exeter, Copin, Samuel, the son of Moses, and Deulecresse le Chapleyn, concerning a dispute about a debt, but the plaintiffs failed to appear and they were fined…

Two years passed during which Jacob Copincontinued to lend money to many of the gentry and clergy and farmers in Devon and Somerset, frequently taking their houses and lands in pledge, his principal competitor being Amite, the widow of his friend Samuel the son of Moses .

In 1276 his son Blakeman came under suspicion of being guilty of clipping the coin of the realm, together with ten other well-known Exeter Jews and one non-Jew…

Among the accused were Aaron of Caerleon, whose family had settled in Bristol, Deulecresse le Chapleyn, Leo and Copin, the sons of Lumbard, and Solomon, the son of Solomon, who had been concerned in the Fichet case. The defendants were allowed bail, and there is no report in the records of what finally happened. Copin himself met with a sad end, being hanged about the year 1280 probably upon a charge of tampering with the coinage, upon which accusation in 1278, the whole of the Jews of England were imprisoned in one night, brought to trial, and many condemned, in London alone 293 suffering in this way.
In The History of the Jewish People, Eli Birnbaum says that, in 1267, at the Breslau Synod in Poland:

Quote:
Jews were forbidden to become tax or toll farmers. According to customary practice, anyone could buy these rights in a specific area for an agreed upon sum to be paid to the king. Despite this ruling, Jews often found this to be one of the few economic possibilities open to them. This in turn caused resentment from both the local population and Christian tax farmers who saw them as competition.
In 1818, The Brothers Grimm wrote The Girl Who Was Killed by Jews. This story said:

Quote:
In the year 1267 in Pforzheim an old woman, driven by greed, sold an innocent seven-year-old girl to the Jews. The Jews gagged her to keep her from crying out, cut open her veins, and surrounded her in order to catch her blood with cloths. The child soon died from the torture, and they weighted her down with stones and threw her into the Enz River.

A few days later little Margaret reached her little hand above the streaming water. A number of people, including the Margrave himself soon assembled. Some boatmen succeeded in pulling the child out of the water. She was still alive, but as soon as she had called for vengeance against her murderers, she died.

Suspicion fell upon the Jews, and they were all summoned to appear. As they approached the corpse, blood began to stream from its open wounds. The Jews and the old woman confessed the evil deed and were executed. The child’s coffin, with an inscription, stands next to the bell rope near the entrance to the palace church at Pforzheim.
In 1267, the Church Council Of Breslau in Poland decreed:

Quote:
For as up to now the land of Poland is newly grafted on to the Christian body, it is to be feared that the Christian people will more easily be misled by the superstitions and evil habits of the Jews that live among them.
In Gates to Jewish Heritage, Rabbi David Lipman tells us that, as early as 1267, the Polish Church Council of Breslau outlined its anti-Jewish policy thus:

Quote:
It is to be feared that the Christian people will more easily be misled by the superstitions and evil habits of the Jews that live among them.
Rabbi Lipman continues:

Quote:
Jews also served as major moneylenders, some of them on a large scale. They made loans not only to private citizens but also to magnates, kings, and cities, on several occasions beyond the borders of Poland. To an increasing extent many of the Jewish moneylenders became involved in trade. They were considered by their lords as specialists in economic administration.
In Mathematics In The Service Of Theology, the English Friar, Roger Bacon, (1213-1292) says this:

Quote:
Another considerable reason for us to understand the geography of the world arises from the Church’s need to know the location and condition of the ten tribes of Jews, who are destined to erupt in days to come.

For Orosius, in the third book of On the Origin of the World, dedicated to St. Augustine, tells us that Ochus (Artaxerxes) forced a great many of the Jews to leave their country, and gave them orders to settle in Hyrcania, near the Caspian Sea. There they remain to this day, but greatly increased in number; and it is my opinion that some day they will burst out from that region.

Furthermore, the Master of History adds that Alexander the Great found them enclosed there, and crowded them in even more closely because of their hostility; but he gives his opinion that they will burst out when the end of the world is at hand, wreaking great havoc on mankind. Ethicus the astronomer, too, says in his Cosmography that all sorts of tribes must erupt when the day of the Antichrist draws near; before he comes on the scene they are destined to lay waste every region in the world…

If Alexander had not established a temporary defense against them, no tribe, no nation, as Jerome puts it, could have born their crushing weight. But since these peoples, still imprisoned in clearly-marked parts of the world, are destined to emerge and to gain the Antichrist as their leader, it is well for Christians, and especially the Roman Church to consider carefully the geography of those places, so that they may be able to understand the savagery of these tribes. In this way they will be able to foresee the day of the Antichrist’s coming, as well as the place whence he will appear.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar, tells us that, in 1268:

Quote:
The king of France decrees that all Jews must leave France and their treasuries are to be confiscated. Soon after negotiations are begun with his ‘servi camarae,’ and the order is subsequently rescinded in consideration of substantial gifts.
In The History of the Jewish People, Eli Birnbaum said that between the years 1269 and 1465, the Merindes Dynasty in Morocco…

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… began when Abu Yusuf the Merinid conquered southern Morocco. The Merindes were a Berber dynasty which replaced the Almohads. In general, the Jews were well treated and enjoyed freedom and affluence during their rule.
In an Edict granted in 1271, James I, the King of Aragon stated:

Quote:
We, James… have learned of the denunciations made to Guillem Grony, bailiff of Barcelona, that there are many mad Jews in the Jewish Call of Barcelona who day and night because of their folly cause many injuries, insults and violences to the other Jewish worthies… Those Jews who shall be elected or appointed by the Jews or by this community can eject or expel those foolish Jews from the Jewish Call or even from the entire city by our authority.
In The Jews of Devon & Cornwall, Bernard Susser says that:

Quote:
The last years of Henry’s long reign marked an effort to strengthen the position of the Jews. Those who had emigrated were encouraged to return. Jews were permitted to claim their debts… Citizens were nominated to protect the Jews in towns where they had been particularly hard used… The provisions to strengthen the Jewries of the realm, successfully enabled the Jews to recuperate. Whereas in 1267 the Jews of Exeter had been totally denuded of their ready cash, by 1272 Jacob Copin was able to pay £20 to Henry’s last tallage.
In his 1893 history, Edward the First, T.F. Tout told us this:

Quote:
The Jews held a strange position in England since the growth of trade, which attended the Norman Conquest, had first attracted them to settle in large numbers in the country.

They had accumulated much wealth, owing to their practical monopoly of all banking business; but as usurers and as infidels, they had made themselves exceedingly unpopular…

The Jews had powerful friends. They were the special subjects of the Crown, and were nearly always protected in their usury by the royal officials, on the simple condition that a good share of their spoil found its way to the king’s coffers. But as thirty and forty per cent interest allowable at this time, the Jews were able to pay great tallages the king, and still live luxuriously and grow rich. Many of the greater nobles emulated the royal example, and formed an holy league with the Jews to ruin or buy out their smaller neighbours.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar, tells us this:

Quote:
The situation of the Jews in the first half of the Middle Ages was … extremely favorable. The Jews were considered as being a part of the upper classes in society and their juridical position was not perceptibly different from that of the nobility.
In his 1966 work, Readings in the History of Civilization, Gerritt P. Judd tells us this:

Quote:
Probably 90% of medieval people were peasants. But astonishingly little is known about them. Universally illiterate, like prehistoric people, they left no documents of their own. Literate members of medieval society, mainly churchmen, either ignored the peasants or, in most cases, mentioned them with contempt.
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Default Re: A HISTORY OF THE JEWS
The BBC Radio 4 programme The Jewish Journey told us that, in 1272:

Quote:
Edward I proclaims a total ban on the money-lending activities of Jews.
In The Expulsion of the Jews from England, Geoffrey H. Smith tells us this:

Quote:
Upon accession to the throne, Edward I was conducting a crusade against the Saracen. Returning to England in 1274, he found the realm in ruins, as a result of his father’s folly.

Many debtors, realising that the Jews of England were in trouble, refused to honour their debts. An audit organised by the government revealed widespread corruption. Many formerly affluent Jewish financiers had to sell their property in order to fulfil their tax obligations. Many also failed to pay the taxes due and were simply banished, as Jews were only tolerated when they could devise means to legally rob the English so as to pay taxes to the Crown…

In 1274, when Edward returned from the crusades, the Council of Lyons under Pope Gregory X ordered the Christians to condemn the sin of usury and those who conducted it, both native-born and foreign. Pious Edward, being a loyal son of the Church, went into immediate action, and ordered an investigation into the practices of the Florentine bankers. They had been in England since 1223. There then followed an investigation of the Jews.

Henry III’s policy of restricting Jewish activities, and the Church’s policy of suppressing usury, were combined in an attempt to prevent Jews from practising their expertise in loaning money at interest.

A foolish attempt was made to turn Jews from usurers and merchants to material producers and common labourers. This proposal, putting Jews to work, was submitted by Robert Grosseteste, later Bishop of Lincoln.
In The Domus Conversorum of 1893, C. Trice Martin tells us that:

Quote:
In England a Jew’s property was forfeited to the king when he or she was converted to Christianity. Converts were therefore given… a home and a safe refuge for their whole lives with sufficient sustenance without servile work.
In the Statutes of the Realm of King Edward I of 1275, we read:

Quote:
Forasmuch as the King hath seen that divers evils and the disinheriting of good men of his land have happened by the usuries which the Jews have made in time past, and that divers sins have followed thereupon albeit that he and his ancestors have received much benefit from the Jewish people in all times past, nevertheless, for the honour of God and the common benefit of the people the King hath ordained and established, that from henceforth no Jew shall lend anything at usury either upon land, or upon rent or upon other thing…

All those who owe debts to Jews upon pledge of moveables shall acquit them between this and Easter; if not they shall be forfeited. And if any Jew shall lend at usury contrary to this Ordinance, the King will not lend his aid, neither by himself or his officers for the recovering of his loan; but will punish him at his discretion for the offence…

And that the distress for debts due unto Jews from henceforth shall not be so grievous but that the moiety of lands and chattels of the Christians shall remain for their maintenance; and that no distress shall be made for a Jewry debt upon the heir of the debtor named in the Jew’s deed…

And if the sheriff or other bailiff by the King’s command hath to give Saisin to a Jew be it one or more, for their debt, the chattels shall be valued by the oaths of good men and be delivered to the Jew or Jews… so that it may be certainly known that the debt is quit, and the Christian may have his land again…

And that each Jew after he shall be seven years old, shall wear a badge on his outer garment…

And that each one, after he shall be twelve years old pay three pence yearly at Easter of tax to the King whose bond-man he is…

And the King granteth unto them that they may gain their living by lawful merchandise and their labour, and that they may have intercourse with Christians in order to carry on lawful trade by selling and buying. But that no Christian for this cause or any other shall dwell among them.

It is, perhaps, interesting that the Parliament which passed this Statute included representatives of the Commons. This was probably the first Statute which the Commons, in small measure, enacted alongside the King. It is significant that the first evidence of the feelings and wishes of the commoners should have expressed itself in such a form.
In The Expulsion of the Jews from England, Geoffrey H. Smith tells us this:

Quote:
The Statutum de Judeismo of 1275 was promulgated in the Common Council of the Realm at Westminster. Both Jews and Christians were forbidden to lend money at interest; offenders would suffer punishment…

Jews could no longer travel about safely and usury was no longer profitable as debtors realised their increasing plight…

During the year following the enactment of the Statutum de Judeismo, many Jews unable to pay their taxes were imprisoned and their families deported overseas. Wealthy Jews, in contrast, turned to the sale of corn and wool. They proved successful at Bristol, Canterbury, Exeter and Hereford, trading in corn, while at Lincoln, Norwich and Oxford their interest was wool. Dealing in trinkets, jewelry and common junk continued as of old.

Many Jews, forbidden by the Statute to profit from usury took to ‘clipping’ the coinage: that is, clipping or filing the edges of gold and silver coins, putting it back into circulation and melting the clippings and filings into bullion.
The Close Roll of the Realm of 1276 tells us that a boy was found crucified in London.

Konrad Von Worzburg, a German minnesinger who died in 1287, composed this verse:

Quote:
Woe to the cowardly Jews, deaf
And wicked, who have no care
To save themselves
From the sufferings of hell.
The ‘Talmud’ has corrupted them
And made them lose their honour.
In The Jews of Devon & Cornwall, Rabbi Bernard Susser reports thus:

Quote:
With their old sources of livelihood cut off, the poorer Jews sought other means, often illegal, to keep themselves from starvation… Others are said to have taken to highway robbery. Most carried on their old profession, making use of the devices invented by Christian usurers to evade canon law… Yet another way of augmenting their income, coin-clipping, was practised by some Jews. They filed the edges of the coins in which they dealt and melted the ‘clippings,’ into bullion.

The evil was no new one, early in John’s reign an Assize of Money had taken place to enquire into the debasement of the coinage… In December 1276, it was found that the coinage was in a bad shape, so justices were appointed to try accusations of coin-clipping made against both Jews and Christians…

In November 1278, all the Jews of the kingdom were arrested and a house to house search made. 680 men and women against whom evidence was found or could be manufactured were sent for trial to London, and 293 of them were hanged…

The Exeter Jewry did not pass unscathed through these perilous times. Eleven Exonians including one non-Jew were arrested… The defendants were allowed bail, but there is no record of what finally happened… Jacob Copin, father of the accused Blakeman, was hanged about this time, probably on a charge of tampering with the coinage… Ursell may have followed his or a namesake’s earlier example and fled the country. In 1238, Ursell of Exeter fled after a Jewish enquiry into coin-clipping.
In The History of the Jewish People, Eli Birnbaum tells us that, in 1278:

Quote:
Edward I arrested… Jews for alleged coin clipping and counterfeiting. 680 were… jailed and put on trial… Although many Christians were accused, many more Jews were hung than Christians.
269 Jews and 29 Christians were hanged.

In The Expulsion of the Jews from England, Geoffrey H. Smith said that, on 17 November 1278:

Quote:
Jews all over England were arrested in house-to-house searches in every city that had Jewish quarters. Several hundred were sent to the Tower, their property confiscated and escheated to the King. Among the Jews arrested were Benedict fil’ Licoricia, a prominent Jew of Winchester, and the affluent woman financier Belaset of Lincoln…

Thus, the end came about to large-scale offences against the coin of the realm. The sale and export of bullion by Jews was prohibited.
In 1839, one J.D.H. Temme told us this, in Nicolaischen Buchhandlung:

Quote:
At the time of Bishop Conrad of Magdeburg, who was born a Count of Sternberg, and who died in the year 1278, a Jew fell into a privy on a Saturday. Because it was the Sabbath, the Jews would not pull him out, nor would they allow Christians to do so, because the Jew would have had to help by grabbing hold with his hands.

The Bishop was so outraged by this superstition that the following day, Sunday, the Christian Sabbath, he decreed that the Jews would have to keep the Christian Sabbath as well. Thus the poor fool had to spend two days and two nights stuck in a privy.
The 1847 history, Haydyn’s Dictionary of Dates, tells us that, in Northampton, in 1279:

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They [the Jews] crucify a child at Northampton for which fifty are drawn at horses’ tails and hanged.
Haydn’s Dictionary of Dates, at least up to 1847, quoted the ritual murders in Norman and Plantagenet England as undisputed facts.

After this they were either watered down or deleted altogether.

In The History of the Jewish People, Eli Birnbaum tells us that, in 1280:

Quote:
King James I Of Aragon… ordered all disparaging statements regarding Jesus and Mary erased from the Talmud.
In The Encyclopaedia Judaica we are told that Jews were…

Quote:
… prominent as military suppliers to Christians against Muslims in 13th century Spain, and against a rebellion of Catalonian nobility against King Pedro III of Aragon (1276-1285). Jews also played a prominent role in the production of military equipment, metal casting, and armament manufacture.
In Jewish Christian Relations: A Short Review of a Troubled History, Fritz B. Voll says that, between 1283 and1285:

Quote:
Ten Jews were murdered by a mob in Mainz after they had been charged with ritual murder. 26 Jews were killed as a result of a ritual murder charge in Bacharach. 40 Jews were murdered after a ritual murder charge in Oberwellel. In Munich 180 Jews were burned alive in the synagogue after a ritual murder charge.
In The Expulsion of the Jews from England, Geoffrey H. Smith said that, in November 1286:

Quote:
Pope Honorius wrote to the Archbishops of Canterbury and York, reaffirming the decision of the Lateran Councils. He enlarged on the evils of relations between Christians and Jews and warned of the pernicious consequences of the study of the Jews’ Talmud. The King joined in the dialogue and condemnation by reviving the crimes of ritual murder…

The banishment of Jews was by no means a new idea in the 13th century. It had been employed all over Europe as far back as the 7th century.
In The History of the Jewish People, Eli Birnbaum tells us that, in England in 1287:

Quote:
Jews were arrested and again accused of ‘clipping’ the coinage

1288: Troyes, France.

A Christian body was placed in the house of the richest Jew of the city. The resulting tribunal condemned fourteen of the city’s wealthiest men and women to be burned at the stake.

1289: Gascony, France.

Jews were expelled from France and their property was confiscated.…
In Patent Roll 18 of King Edward I, we are told that, in Oxford, June 1290:

Quote:
This contains an order for the gaol delivery of a Jew, Isaac de Pulet, detained for the murder of a Christian boy at Oxford.
The Edict of Expulsion, issued by King Edward I in 1290, banished the Jews from England.

This said:

Quote:
To the same end in the year 1290, all Jews, with their goods, children and wives, around the holiday of All Saints are banished from the land of England and of Aquitania. King Edward having conceded.
The edict has never been rescinded.

In his 1993 history, The Jews of Devon & Cornwall, Bernard Susser tells us this:

Quote:
A combination of crippling taxation and repressive legislation had brought the fortunes of Anglo-Jewry low. As providers of capital they had been superseded by Christian moneylenders. They did not fit into feudal society… On this count alone, Edward could justify his decision to expel an group which refused to be assimilated.

But there was an even more attractive advantage to be gained by a general expulsion of the Jews; a financial one. This had already been demonstrated when Edward expelled the Jews from his Gascon dominions in 1289 and confiscated their property…

When he turned to his English Jewry, he discovered that it produced very little in terms of day-to-day revenue… Its assets in bonds and immovable property, however, were substantial. Lists of all the bonds and obligations on account of money and produce owing at the time of the Expulsion to the Jews in eleven of the seventeen towns in which they resided are extant. The total value on record is about £9,100, the Exeter Jewry accounting for some £1,238 of this amount…

All these assets were Edward’s for the taking if he repeated his Gascony expedient. This he determined to do, and on 18 July 1290, writs were issued to the sheriffs of various English counties, informing them that all Jews were ordered, on pain of death, to leave the realm before 1 November 1290. The edict was carried out with humanity, and the few who ill-treated the Jews as they left the country were punished…

Edward I’s edict of 1290 expelled all Jews from the Kingdom on pain of death. During the course of the next three and a half centuries, before their presence was officially accepted, individual Jews entered England in spite of the severe penalty which they faced.
In his 1893 history, Edward the First, T.F. Tout puts it this way:

Quote:
Edward disliked the Jews both on religious and economical grounds. …Edward held strongly the medieval belief in the sinfulness and harmfulness of usury. He was angry that the Jews fleeced his subjects, and saw with disgust that the lands of an impoverished and spendthrift nobility could hardly render him their due service, because they were mortgaged up to the hilt to Jewish usurers. His own embarrassed finances and constant burden of debt did not make him the more friendly to the money-lender…

The Jews knew no other way of living and turned in their distress to even less legitimate methods of earning a livelihood. They sweated and clipped the king’s coin so unsparingly that the prices of commodities became disorganized, and foreign merchants shunned a realm whose money standard fluctuated so widely and constantly.

In 1278, the royal vengeance came down upon the unlucky sweaters. Nearly three hundred Jews were imprisoned in the Tower on the charge of depreciating the coinage. More than two hundred of them were hanged and their goods confiscated to the Crown.

The lot of the Jews became constantly more grievous… Archbishop Peckham added to the thunders of the State the thunders of the Church. He finally closed up the synagogues altogether, and sternly rebuked Queen Eleanor for suffering her love of money to lend her into unholy alliances with Jews against Christian landowners. But if Edward’s wife was lukewarm, his mother Eleanor of Provence, who now played at being a nun, urged on her son to harsh measures against the blasphemers.

In 1290 he finally expelled the Jews from England… The expulsion of the Jews was a popular act, and the parliament granted Edward a fifteenth as a thank-offering. The king was himself a heavy loser by the transaction, and was thought to have shown rare unselfishness and high religious principle in consenting to get rid of a race so profitable to the royal exchequer.
In Micropaedia Brittanica we are told that Tout’s, Edward the First, is still the best biography of the king.

In Gates to Jewish Heritage, Rabbi David E. Lipman says this:

Quote:
Edward I… issued an edict in 1290 that all Jews were to be expelled from England by All Saint’s Day. England became the first nation to expel all its Jews.
In the 31 May 2002 edition of The Jewish Chronicle, we are informed thus:

Quote:
Edward I expelled all Jews from England, the first time that a country had driven out its entire Jewish population.
In his time Edward I was known throughout Europe as the English Justinian.

In The Expulsion of the Jews from England, Geoffrey H. Smith tells us that:

Quote:
Edward I was the first to order wholesale banishment of the Jews, with such awesome and long-lasting effect. His example was followed sixteen years later in France, by Philip de Bel, and two centuries later by Ferdinand and Isobel of Spain.

Gonzalo Matiguez, offered the King of Castile three million pieces of gold on condition that he would expel the Jews. At which, Bishop Don Gil, a Castillian clergyman, is recorded as having said:

The Jews are a treasure to the king, a veritable treasure! And you, you want to drive them out …. You are then no less an enemy of the king than you are of the Jews.
In his Histoire Économique de la Propriété of 1894, Georges D’Avenel stated:

Quote:
The Jew was such a fruitful and wonderful thing to exploit that every prince sought to have as many of them as possible… Phiilip the Handsome, in 1299, bought all the Jews of the county of Valois from his brother for twenty thousand pounds.
In chapter 9 of The History of The Christian Church, we read:

Quote:
All the greater Schoolmen of the 13th century had discussed the subject of usury and pronounced it sin, on the ground of ‘Luke’ 6:34, and other texts. They held that charges of interest offended against the law of love to our neighbour and the law of natural… It is a species of greed which is mortal sin… Geiler of Strassburg expounded the official church view when he pronounced usury always wicked… The rates of the Jews were exorbitant. In Florence, they were 20% in 1430 and in 1488, 32%. 1305, in Northern Europe they were much higher, from 43.3 to 80 or even 100%. Municipalities borrowed. Clerics, convents and churches mortgaged their sacred vessels.

City after city in Germany and Switzerland expelled the Jews.
In The History of the Jewish People, Eli Birnbaum tells us that, in France in 1306:

Quote:
Phillip the Fair, needing funds after his war with the Flemish, issued secret orders to ready for the expulsion of the Jews and the confiscation of their property. Any Jews found after a given date were to be executed…

Expelled the Jews from his lands after arresting all of them and confiscating their property. Most Jews went to the next Duchy. Gradually, they were allowed to drift back.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar informs us thus:

Quote:
The expulsion of the Jews in 1306 brought the king of France 228,460 pounds, an enormous sum for the period. Invited anew to return in 1315, the Jews pay 22,500 pounds for this new favour…

The important economic development of England took place precisely after the expulsion of the Jews.
In 1307, the King of Castille issued the following decree, after a resolution put to him by the Castilian priesthood against Jewish usury.

Quote:
The Jews belong to the king to whom they pay taxes; and that is the reason why it isimpossible to permit any limitation whatever on their economic life, because this would be prejudicial to the royal treasury.
The Council of Zamora took place in Spain between 1310 and 1380.

In The History of the Jewish People, Eli Birnbaum tells us that:

Quote:
The Council, under the patronage of the Queen Mother Maria, decreed… a ban on the employment of Jewish physicians… However, the council rejected the request of Pope Clement V to cancel all debts to Jews.
A song by the 13th c. German Meistersinger, Seifried Helbling contains the line:

Quote:
It would be well to forbid their heretical Talmud, a false and ignoble book.
In a 1286 letter to the Archbishops of Canterbury and York in which he called upon them to reaffirm the decisions of the Lateran Councils, Pope Honorius said this:

Quote:
No Christian should take medicine from a Jewish doctor… Jews must taxes to parish clergy and wear a distinguishing badge when out on the streets… They must not enter churches, or to build new synagogues.
The Medieval Jews of Exeter, by the Reverend Michael Adler tells us that:

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In 1284, John Peckham, the Archbishop of Canterbury, had issued a decree that in London all Synagogues except one should be demolished and no Synagogues in private houses should be allowed. Pope Honorius IV, two years later, addressed a Bull to the Archbishop and his colleague of York denouncing the ‘accursed and perfidious,’ Jews of England who have done:

‘… unspeakable things and horrible acts to the shame of our Creator and the detriment of the catholic faith.’ The study of the Talmud, a book of, ‘… manifold abominations, falsehoods, heresies and abuses,’ was specifically condemned and the Church of England was enjoined to suppress the activities of the Jews and to destroy any friendly intercourse with them.

This attack was followed in 1287 by the Bishop of Exeter summoning his clergy to a Synod whose edicts sought to protect their flock against the insidious wiles of their Jewish neighbours… the edict of Edward I which drove 16,500 Jews of England into exile.
Rabbi Abulafia, 1240-1291, the father of Ecstatic Kabbalah was quoted thus by Bernard Lazare in 1894:

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Instead of calculating the numerical value of the name of God, the Jews prefer to count their riches.
In Gates to Jewish Heritage, Rabbi David E. Lipman says this:

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Toward the end of the 13th century and beginning of the 14th the Jews in Italy focused on becoming money lenders and small-scale bankers… Many Jews… had large amounts of liquid capital…

It was… from the south and Rome that Jews wishing to establish themselves as moneylenders made their appearance in several towns and districts in northern and central Italy. They were admitted into these localities and openly encouraged by the local rulers, although often received more hesitantly by the general population.
Describing the situation in Spain, Ignaz Schipper says this in his Jewish History:

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They have taken possession of fields and of cattle… They own three-fourths of the fields and lands of Spain.
In his 1973 history, The Jews of Poland. A Social and Economic History of the Jewish Community in Poland from 1100 to 1800, Bernard D. Weinryb says that, in Breslau, Poland, in the mid-14th century:

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10% of the Jewish community was poor and about 7% very rich, thus placing about four-fifths of the Jewish population in the middle-income range, whatever this may have meant to them.

In medieval Poland… the limitations upon non-Jews were… stringent. Being outsiders in the Jewish community they were subject to all the prescriptions applying to foreigners. Thus Jewish middlemen and agents were forbidden to put one non-Jewish businessman in contact with another or to bring a non-Jewish consumer into a non-Jewish store. Many warnings were issued to such agents against showing non-Jews ‘how to do business’ or divulging Jewish business secrets to him…

Jews were forbidden to rent a room to a non-Jew… Another area controlled by the Jewish community was rents and leaseholds. In time… monopolistic tendencies increased among the Jews… The fact remained that the monopolistic-exclusion principles were also an integral part of the Jewish way of life and could thus not be regarded as a constant anti-Semitic factor directly solely against themselves…

In an epoch and a country where most of the time people were in danger of attacks by Tatars and Turks, of wars, soldiers, and robber gangs on the roads, insecurity became the normal way of life for people who had never known anything different.
In his 1928 work, Histoire de l’Espagne, Rafael Ballester Y Castell tells us that, in Spain:

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The Jews formed a social class very powerful because of the riches gained in industry; commerce and particularly banking operations.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us that:

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The Jews were accused of poisoning wells and using the blood of Christians in their religious ceremonies. In 1321, the Jews of France were fined 150,000 pounds for poisoning wells.
In The History of the Jewish People, Eli Birnbaum tells us that, in France in 1321:

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Jews were accused of encouraging lepers to poison Christian wells.
Birnbaum also tells us that, in Poland in 1334:

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Casimir III re-affirmed the policies of Boleslav regarding protection of the Jews. This document was instrumental in encouraging Jews to begin to flee Germany and move East. In general Casimir protected Jewish interests. Later a myth developed, claiming that it was due to influence of a beautiful Jewish mistress, Esterka of Opoczno.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us that:

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The first large scale riots against the Jews took place between 1336 and 1338. They were led by the publican Cimberlin, the ‘king of the poor,’ and from Alsace they spread into Bavaria, Austria, and Bohemia…

(The Jewish banker) Fivelin, in collaboration with a certain Jacob Daniels, loaned 61,000 florins to the King of England, Edward III, in 1339.
The Rabbi Jacob Ben Ascher said the following in his Talmudic commentary of 1340, Arbaa Turim.

This may now be found in the Talmudic book, Schabbuoth Hagahoth.

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If the magistrate of a city compels Jews to swear that they will not escape from the city nor take anything out of it, they may swear falsely by saying to themselves that they will not escape today, nor take anything out of the city today only.
A dignitary named Bucher is recorded as saying this in the Bevölkerung von Frankfurt am Main:

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Among the debtors to the Frankfort Jews, we find a large part of the nobility of Wetterau, Pfalz, Odenwald, etc., represented …. The Archbishop of Mainz also owed the Jews money …. It is primarily the nobility that is heavily indebted. There were few lords in the area around Frankfort whose notes and pledges were not to be found in the Jewish quarter …. Certain Christian bourgeois of Frankfort and the neighbouring cities had also contracted ‘Jewish,’ but the greatest part of the 279 notes with which the city council was concerned were obligations of nobles.
In Historia Judaica, vol. 6, W. Roscher says this in The Status of the Jews in the Middle Ages:

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Many instances of Jewish persecutions in the Middle Ages were first and foremost efforts to destroy the letters of credit which were in their possession and are, therefore, to be viewed as a barbarous method of meeting a financial crisis, as a medieval form of what we of the present time would call a social revolution.
In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us that, in 1344:

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The Jewish banker Fivelin loaned the Count of Zweibrücken 1,090 pounds…

In the measure that usury became the principal occupation of the Jews, they entered increasingly into relations with the popular masses and these relations worsened all the time. It was not luxury needs but the direst distress which forced the peasant or the artisan to borrow from the Jewish usurer. They pawned their working tools, which were often indispensable to assure their livelihood. It is easy to understand the hatred that the man of the people must have felt for the Jew in whom he saw the direct cause of his ruin, without perceiving the emperor, the prince, or the rich bourgeois, who became richer thanks to the Jewish usurer. It is in Germany above all where Jewish usury took on its most ‘popular’ form, principally in the fourteenth and fifteenth centuries, that the hatred of the Jews manifested itself most, a hatred which ended in anti-Jewish massacres and in the ‘burning’ of Jews.
The 1347 Statute of Lesser Poland states:

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The aim of the perfidious Jews is not so much to take their faith away from the Christians as to take away their wealth and property.
The Religious Tolerance web site at: http://www.religioustolerance.org/jud_pers3.htm tells us that, in 1347:

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Ships from the Far East carried rats into Mediterranean ports. The rats carried the Black Death. At first, fleas spread the disease from the rats to humans. As the plague worsened, the germs spread from human to human. In five years, the death toll had reached 25 million. England took 2 centuries for its population levels to recover from the plague. People… noted that a smaller percentage of Jews than Christians caught the disease… Rumours circulated that Satan was protecting the Jews and that they were paying back the Devil by poisoning wells used by Christians.
The Strasbourg historian, Jacob Von Konigshofen, 1346-1420, tells us this in the 1348 report, The Confession of Agimet of Geneva:

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On Friday, the 10th of the month of October, at Châtel, in the castle thereof, there occurred the judicial inquiry which was made by order of the court of the illustrious Prince, our lord, Amadeus, Count of Savoy, and his subjects against the Jews of both sexes who were there imprisoned… This was done after public rumour had become current and a strong clamour had arisen because of the poison put by them into the wells, springs, and other things which the Christians use… Hence this their confession made in the presence of a great many trustworthy persons.

Agimet the Jew, who lived at Geneva and was arrested at Châtel, was there put to the torture a little and then he was released from it. And after a long time, having been subjected again to torture a little, he confessed in the presence of a great many trustworthy persons…

It is clear that at the Lent just passed Pultus Clesis de Ranz had sent this very Jew to Venice to buy silks and other things for him. When this came to the notice of Rabbi Peyret, a Jew of Chambory who was a teacher of their law, he sent for this Agimet, for whom he had searched, and when he had come before him he said:

‘We have been informed that you are going to Venice to buy silk and other wares. Here I am giving you a little package of half a span in size which contains some prepared poison and venom in a thin, sewed leather-bag. Distribute it among the wells, cisterns, and springs about Venice and the other places to which you go, in order to poison the people who use the water of the aforesaid wells that will have been poisoned by you, namely, the wells in which the poison will have been placed.’

Agimet took this package full of poison and carried it with him to Venice, and when he came there he threw and scattered a portion of it into the well or cistern of fresh water which was there near the German House, in order to poison the people who use the water of that cistern. And he says that this is the only cistern of sweet water in the city. He also says that the mentioned Rabbi Peyret promised to give him whatever he wanted for his troubles in this business. Of his own accord Agimet confessed further that after this had been done he left at once in order that he should not be captured by the citizens or others, and that he went personally to Calabria and Apulia and threw the above mentioned poison into many wells. He confesses also that he put some of this same poison in the well of the streets of the city of Ballet.

He confesses further that he put some of this poison into the public fountain of the city of Toulouse and in the wells that are near the sea. Asked if at the time that he scattered the venom and poisoned the wells, above mentioned, any people had died, he said that he did not know inasmuch as he had left everyone of the above mentioned places in a hurry. Asked if any of the Jews of those places were guilty in the above mentioned matter, he answered that he did not know. And now by all that which is contained in the five books of Moses and the scroll of the Jews, he declared that this was true, and that he was in no wise lying, no matter what might happen to him.

In the year 1349 there occurred the greatest epidemic that ever happened. Death went from one end of the earth to the other, on that side and this side of the sea, and it was greater among the Saracens than among the Christians. In some lands everyone died so that no one was left. Ships were also found on the sea laden with wares; the crew had all died and no one guided the ship. The Bishop of Marseilles and priests and monks and more than half of all the people there died with them. In other kingdoms and cities so many people perished that it would be horrible to describe. The pope at Avignon stopped all sessions of court, locked himself in a room, allowed no one to approach him and had a fire burning before him all the time. And from what this epidemic came, all wise teachers and physicians could only say that it was God’s will. And as the plague was now here, so was it in other places, and lasted more than a whole year.

This epidemic also came to Strasbourg in the summer of the above mentioned year, and it is estimated that about sixteen thousand people died.

In the matter of this plague the Jews throughout the world were reviled and accused in all lands of having caused it through the poison which they are said to have put into the water and the wells-that is what they were accused of-and for this reason the Jews were burnt all the way from the Mediterranean into Germany, but not in Avignon, for the pope protected them there.

Nevertheless they tortured a number of Jews in Berne and Zofingen who then admitted that they had put poison into many wells, and they also found the poison in the wells. Thereupon they burnt the Jews in many towns and wrote of this affair to Strasbourg, Freiburg, and Basel in order that they too should burn their Jews. But the leaders in these three cities in whose hands the government lay did not believe that anything ought to be done to the Jews. However in Basel the citizens marched to the city-hall and compelled the council to take an oath that they would burn the Jews, and that they would allow no Jew to enter the city for the next two hundred years. Thereupon the Jews were arrested in all these places and a conference was arranged to meet at Benfeld Alsace, February 8, 1349. The Bishop of Strasbourg, all the feudal lords of Alsace, and representatives of the three above mentioned cities came there. The deputies of the city of Strasbourg were asked what they were going to do with their Jews. Thev answered and said that they knew no evil of them. Then they asked the Strasbourgers why they had closed the wells and put away the buckets, and there was a great indignation and clamour against the deputies from Strasbourg. So finally the Bishop and the lords and the Imperial Cities agreed to do away with the Jews. The result was that they were burnt in many cities, and wherever they were expelled they were caught by the peasants and stabbed to death or drowned.
The Black Death was brought to Europe from Asia as a result of the trade between the two.

Not as a result of the wells being poisoned by the Jews. It is interesting to note, however, that the vast majority of the Christian population would believe the Jew to be capable of any evil at this time.

Political correctness has ensured that we are not allowed to belive the Jew capable of any evil at the present time.

In The Jewish Question: A Marxist Interpretation, Abram Leon Sachar tells us that:

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It was above all during the years of the ‘Black Death,’ between 1348 and 1350, that fanaticism joined with hatred and made terrifying ravages. At Strasbourg, it was the guilds that preached annihilation of the Jews. But the city council, on which sat a patrician majority which drew large profits from usury; refused to give its consent. Bourgeois such as Conrad von Winterbourg, the rich Sturm, and the wealthy artisan Schwarber, made speeches in favor of the Jews. Nevertheless the guilds did not abandon their anti-Jewish demands.

The matter was finally left to a congress which was to meet in 1343 and in which representatives of the church, the nobility, and the cities were to take part. The demands of the guilds were supported by the church and by the lords, who were anxious to rid themselves of their debts. Following this, the Jews were declared outside the pale of the law and the burning of Jews spread throughout Alsace. At Mainz and at Cologne, the patricians tried to protect the Jews but were submerged by the popular wave.
Felix Adler, Professor of Ethics at Columbia University, informed us thus:

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Jewish physicians being in great request, especially at the court of kings, it was given out that with fiendish malice they were wont to procure the death of their Christian patients. They were accused of killing Christian children, and using the blood of Christians in celebrating the Passover festival…

In the fourteenth century the Black Death devastated the Continent of Europe. Soon the opinion gained ground that the Jews were responsible for the ravages of the plague. It was claimed that the Rabbi of Toledo had sent out a venomous mixture concocted of consecrated wafers and the blood of Christian hearts to the various congregations, with orders to poison the wells.
In Gates to Jewish Heritage, Rabbi David E. Lipman says this:

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In 1348, Jews were accused of causing the Black Plague. They were accused of poisoning wells…

The Black Death led to the first expulsion of the Jews from Hungary in 1349.
In The History of the Jewish People, Eli Birnbaum tells us that, in France in 1348:

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Plague riots spread to Switzerland… In the Castle of Chillon on Lake Geneva, Jews under torture admitted to being given poison to place in wells around Venice…

1349: January 16th Basel.

The Guilds brought up charges against the Jews accusing them of poisoning the wells…

1349 February 14th. Strasbourg, Austria.

Earlier that month, a riot ensued in the town after corn prices fell. The Jews were accused of a conspiracy. The mayor and some members of the city council had voted against the action and were removed from office by the tradesmen… Only those who accepted Christianity were allowed to live. The new council voted that Jews could not return for 100 years and their property and possessions were divided amongst the burghers. Within six months Emperor Charles IV pardoned the town council for the murders. Twenty years later, Jews were re-admitted.

1350-1369: Pedro, the Cruel, of Castille… was in general friendly to the Jews.
In the 1942 history, Jews in a Gentile World: The Problem of Antisemitism, by Isacque Graeber, Britt Graeber and Stewart Henderson, J.O. Hertzler is quoted thus:

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Jews were often blamed for the epidemic of the Plague and the Black Death that swept Europe in the Middle Ages.

Jewish communities remained relatively free from the disease.
The Jewish History Sourcebook informs us thus of The Cremation Of Strasbourg Jewry on 14 February 1349:

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In the year 1349 there occurred the greatest epidemic that ever happened. Death went from one end of the earth to the other, on that side and this side of the sea, and it was greater among the Saracens than among the Christians. In some lands everyone died so that no one was left. Ships were also found on the sea laden with wares; the crew had all died and no one guided the ship.

The Bishop of Marseilles and priests and monks and more than half of all the people there died with them. In other kingdoms and cities so many people perished that it would be horrible to describe. The pope at Avignon stopped all sessions of court, locked himself in a room, allowed no one to approach him and had a fire burning before him all the time. And from what this epidemic came, all wise teachers and physicians could only say that it was God’s will. And as the plague was now here, so was it in other places, and lasted more than a whole year. This epidemic also came to Strasbourg in the summer of the above mentioned year, and it is estimated that about sixteen thousand people died.

In the matter of this plague the Jews throughout the world were reviled and accused in all lands of having caused it through the poison which they are said to have put into the water and the wells-that is what they were accused of-and for this reason the Jews were burnt all the way from the Mediterranean into Germany, but not in Avignon, for the pope protected them there.

Nevertheless they tortured a number of Jews in Berne and Zofingen [Switzerland] who then admitted that they had put poison into many wells, and they also found the poison in the wells. Thereupon they burnt the Jews in many towns and wrote of this affair to Strasbourg, Freiburg, and Basel in order that they too should burn their Jews. But the leaders in these three cities in whose hands the government lay did not believe that anything ought to be done to the Jews.

However in Basel the citizens marched to the city-hall and compelled the council to take an oath that they would burn the Jews, and that they would allow no Jew to enter the city for the next two hundred years. Thereupon the Jews were arrested in all these places and a conference was arranged to meet at Benfeld, Alsace, February 8th 1349.

The Bishop of Strasbourg, all the feudal lords of Alsace, and representatives of the three above mentioned cities came there. The deputies of the city of Strasbourg were asked what they were going to do with their Jews. Thev answered and said that they knew no evil of them. Then they asked the Strasbourgers why they had closed the wells and put away the buckets, and there was a great indignation and clamour against the deputies from Strasbourg.

So finally the Bishop and the lords and the Imperial Cities agreed to do away with the Jews. The result was that they were burnt in many cities, and wherever they were expelled they were caught by the peasants and stabbed to death or drowned…

On Saturday – that was St. Valentine’s Day-they burnt the Jews on a wooden platform in their cemetery. There were about two thousand people of them. Those who wanted to baptize themselves were spared. Many small children were taken out of the fire and baptized against the will of their fathers and mothers. And everything that was owed to the Jews was cancelled, and the Jews had to surrender all pledges and notes that they had taken for debts. The council, however, took the cash that the Jews possessed and divided it among the working-men proportionately.

The money was indeed the thing that killed the Jews. If they had been poor and if the feudal lords had not been in debt to them, they would not have been burnt. After this wealth was divided among the artisans some gave their share to the Cathedral or to the Church on the advice of their confessors.

Thus were the Jews burnt at Strasbourg, and in the same year in all the cities of the Rhine, whether Free Cities or Imperial Cities or cities belonging to the lords. In some towns they burnt the Jews after a trial, in others, without a trial. In some cities the Jews themselves set fire to their houses and cremated themselves.

It was decided in Strasbourg that no Jew should enter the city for a hundred years, but before twenty years had passed, the council and magistrates agreed that they ought to admit the Jews again into the city for twenty years. And so the Jews came back again to Strasbourg in the year 1368.

Source: https://www.stormfront.org/forum/t426301/

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