Jewish history

Jewish history is the history of the Jewish people, faith, and culture. Since Jewish history encompasses nearly four thousand years and hundreds of different populations, any treatment can only be provided in broad strokes. Additional information can be found in the main articles listed below, and in the specific country histories listed in this article.

christianty is better then jewish

Roman rule

Judea under Roman rule was at first an independent Jewish kingdom, but gradually the rule over Judea became less and less Jewish, until it came under the direct rule of Roman and later Christian administration (and renamed the Iudaea Province), which was often callous and brutal in its treatment of its Judean subjects. In 66 CE, Judeans began to revolt against the Roman rulers of Judea. The revolt was defeated by the future Roman emperors Vespasian and Titus. In the Siege of Jerusalem in 70 CE, the Romans destroyed much of the Temple in Jerusalem and, according to some accounts, plundered artifacts from the temple, such as the Menorah. Judeans continued to live in their land in significant numbers, until the 2nd century when Julius Severus ravaged Judea while putting down the Bar Kokhba revolt. 985 villages were destroyed and most of the Jewish population of central Judaea was essentially wiped out, killed, sold into slavery, or forced to flee. Banished from Jerusalem, the Jewish population now centred on Galilee. In spite of this, Judaism remained a religio licita throughout the empire.

The diaspora

Main article: Jewish diaspora

Many of the Judaean Jews were sold into slavery while others became citizens of other parts of the Roman Empire. The book of Acts in the New Testament, as well as other Pauline texts, make frequent reference to the large populations of Hellenised Jews in the cities of the Roman world. These Hellenised Jews were only affected by the diaspora in its spiritual sense, absorbing the feeling of loss and homelessness which became a cornerstone of the Jewish creed, much supported by persecutions in various parts of the world. The policy towards proselytism and conversion to Judaism, which spread the Jewish religion throughout the Hellenistic civilization, seems to have ended with the wars against the Romans and the following reconstruction of Jewish values for the post-Temple era.

Of critical importance to the reshaping of Jewish tradition from the Temple-based religion it was, to the traditions of the Diaspora, was the development of the interpretations of the Torah found in the Mishnah and Talmud.

Land of Israel

Main article: History of the Jews in the Land of Israel

In spite of the failure of the Bar Kokhba revolt, Jews remained in the land of Israel in significant numbers. The Jews who stayed in Palestine went through numerous experiences and armed conflicts against consecutive occupiers of the Land. Some of the most famous and important Jewish texts were composed in Israeli cities at this time. The Jerusalem Talmud, the completion of the Mishnah and the system of niqqud are examples.

Byzantine period

Jews were widespread throughout the Roman Empire, and this carried on to a lesser extent in the period of Byzantine rule in the central and eastern Mediterranean. The militant and exclusive Christianity and caesaropapism of the Byzantine Empire did not treat Jews well, and the condition and influence of diaspora Jews in the Empire declined dramatically.

It was official Christian policy to convert Jews to Christianity, and the Christian leadership used the official power of Rome in their attempts. In 351 CE the Jews revolted against the added pressures of their Governor, one named Gallus. Gallus put down the revolt and destroyed the major cities in the Galilee where the revolt had started. Tzippori and Lydda (site of two of the major legal academies) never recovered.

Nonetheless it is in this period that the Nasi in Tiberias, Hillel II created an official calendar which needed no monthly sightings of the moon. The months were set, and the calendar needed no further authority from Judea. At about the same time, the Jewish academy at Tiberius began to collate the combined Mishnah, braitot, explanations, and interpretations developed by generations of scholars who studied after the death of Judah HaNasi. The text was organized according to the order of the Mishna: each paragraph of Mishnah was followed by a compilation of all of the interpretations, stories, and responses associated with that Mishnah. This text is called the Jerusalem Talmud.

The Jews of Judea received a brief respite from official persecution during the rule of the Emperor Julian the Apostate. Julian's policy was to return the kingdom to Hellenism and he encouraged the Jews to rebuild Jerusalem. Julian's rule lasted only from 361 to 363, so there was no chance to carry out this promise before Christian rule was restored over the Empire. Beginning in 398 with the consecration of St. John Chrysostom as Patriarch, the Christian rhetoric against Jews continued to rise with a series of sermons such as "Against the Jews" and "On the Statues, Homily 17" where John preaches against "the Jewish sickness". Such heated language would build a climate of distrust and hate of the large Jewish settlements, such as those in Antioch and Constantinople.

In the beginning of the fifth century, the Emperor Theodosius issued a set of decrees which established official prosecution against Jews. Jews were not allowed to own slaves, build new synagogues, hold public office or try cases between a Jew and a non-Jew. Intermarriage between Jew and non-Jew was made a capital offense as was a Christian converting to Judaism. Theodosius, furthermore, did away with the Sanhedrin and abolished the post of Nasi. Under the Emperor Justinian the authorities restricted the civil rights of Jews , and threatened their religious privileges. The emperor also interfered in the internal affairs of the synagogue , and forbade, for instance, the use of the Hebrew language in divine worship. The recalcitrant were menaced with corporal penalties, exile, and loss of property. The Jews at Borium, not far from Syrtis Major, who resisted the Byzantine General Belisarius in his campaign against the Vandals, were forced to embrace Christianity and their synagogue was converted to a church.

Justinian and his successors of course had concerns outside the province of Judea, and there were insufficient troops to enforce these regulations. As a result, ironically, the sixth century saw a wave of new synagogues built with beautiful mosaic floors. Jews assimilated into their lives the rich art forms of the Byzantine culture. There exist mosaics showing people, animals, menorahs, zodiacs, and Biblical characters. Excellent examples of these synagogue floors have been found at Beit Alpha (which includes the scene of Abraham sacrificing a ram instead of his son Isaac along with a gorgeous zodiac), Tiberius, Beit Shean, and Tzippori.

The precarious existence of Jews under Byzantine rule did not long endure, largely for the explosion of the Muslim religion out of the remote Arabian peninsula (where large populations of Jews resided, see History of the Jews under Muslim Rule for more). The Muslim Caliphate ejected the Byzantines from the Holy Land (or the Levant, defined as modern Israel, Jordan, Lebanon and Syria) within a few years of their victory at the Battle of Yarmouk in 636. A testament of the cruelty of the Byzantines towards the Jews can be noted in the great number of Jews who fled remaining Byzantine territories in favour of residence in the Caliphate over the subsequent centuries.

Yet, the size of the Jewish community in the Byzantine Empire was not affected by attempts by some emperors (most notably Justinian) to forcibly convert the Jews of Anatolia to Christianity, as these attempts met with very little success. The exact picture of the status of the Jews in Asian Minor during the Byzantine rule is still being researched by historians (for a sample of views, see, for instance, J. Starr "The Jews in the Byzantine Empire, 641-1204", S. Bowman, "The Jews of Byzantium", R. Jenkins "Byzantium", Averil Cameron, "Byzantines and Jews: Recent Work on Early Byzantium," Byzantine and Modern Greek Studies 20) Although there is some evidence of occasional hostility by the Byzantine populations and authorities, no systematic persecution of the type endemic at that time in Western Europe (pogroms, the stake, mass expulsions etc.) has been recorded in Byzantium. . Much of the Jewish population of Constantinople remained in place after the conquest of the city by Mehmet II. See also

Main article: History of the Jews in Turkey

The Khazar conversion

Main article: Khazars

A curious historical event did occur as a result of this emigration. Sometime in the 7th or 8th century, the Khazars, a Turkic tribe in what is now the Ukraine, seems to have converted to Judaism. The completeness of this conversion is unclear, but certainly there had been a Jewish population in the Crimea since the Hellenistic era, and these may have been reinforced by Jews leaving the fickle Byzantine governance. Influenced and threatened as they were by both Islam and the Byzantine Empire, and receiving much tangible benefit from their Jewish population, it is speculated that Khazar rulers converted to Judaism in an effort to remain neutral as a safeguard to their independence. After the rise of the Kievan Rus' the Khazars disappear from history, and modern DNA studies indicate little contribution to modern Ashkenazim. For more on this see the main article on the Khazars.

Islamic and Crusader periods

Main article: History of the Jews under Muslim rule

Main article: History of the Jews and the Crusades

See also: Siege of Jerusalem (1099)

As part of the diaspora a large number of Jews had taken up residence in the Arabian peninsula, out of the control of the Roman state which, in both its pagan and Christian incarnations, persecuted them greatly. The History of the Jews under Muslim rule as at times as unstable as their history elsewhere: they were ejected from western Arabia shortly after the death of Muhammad in the mid-7th Century.

Despite such setbacks, the Jews controlled much of the commerce in Palestine and as dhimmi prospered despite certain restrictions against them. Culturally, the Jews continued to advance, and the niqqud seems to have been invented in Tiberias in the era of Islamic Caliphate. Preferring the benign discrimination of the Arabs to the outright slaughter frequently suffered under Christian rule, the Jews defended Jerusalem and Haifa against the Crusaders in 1099 during the First Crusade: failure, in this instance, meant massacre. At the time of the First Crusade there were Jewish communities throughout the country which included Jerusalem, Tiberias, Ramleh, Ashkelon, Caesarea, and Gaza. While these population centres were not specifically targeted by the Crusader Kingdoms, Jewish quality of life under Crusader rule was undoubtedly worse and more dangerous.

Mamluk period

Nachmanides settles in the Old City of Jerusalem in 1267 and since then there has been a continuous Jewish presence there.

Ottoman period

Main article: History of the Jews in Turkey

Jews lived in the geographic area of Asia Minor (modern Turkey, but more geographically either Anatolia or Asia Minor) for more than 2,400 years. Initial prosperity in Hellenistic times faded under Christian Byzantine rule, but recovered somewhat under the rule of the various Muslim governments which displaced and succeded rule from Constantinople. For much of the Ottoman period, Turkey was a safe haven for Jews fleeing persecution, and it continues to have a small Jewish population today.

At the time of the Battle of Yarmuk when the Levant passed under Muslim Rule, thirty Jewish communities existed in Haifa, Sh’chem, Hebron, Ramleh, Gaza, Jerusalem, and many in the north. Safed became a spiritual centre for the Jews and the Shulchan Aruch was compiled there as well as many Kabbalistic texts. The first Hebrew printing press, and the first printing in Western Asia began in 1577.

Spain, North Africa, and the Middle East

Main article: History of the Jews in Spain

See also: Islam and Judaism

See also: Mizrahi Jew

See also: History of the Jews under Muslim rule

During the Middle Ages, Jews were generally better treated by Islamic rulers than Christian ones. Despite second-class citizenship, Jews played prominent roles in Muslim courts, and experienced a "Golden Age" in the Moorish Spain about 900-1100, though the situation deteriorated after that time. Riots resulting in the deaths of Jews did however occur in North Africa throught the centuries and especially in Morocco, Libya and Algeria where eventually Jews were forced to live in ghettos.

The 11th century saw Muslim pogroms against Jews in Spain; those occurred in Cordoba in 1011 and in Granada in 1066. Decrees ordering the destruction of synagogues were enacted in the Middle Ages in Egypt, Syria, Iraq and Yemen. Jews were also forced to convert to Islam or face death in some parts of Yemen, Morocco and Baghdad at certain times. The Almohads, who had taken control of much of Islamic Iberia by 1172, far surpassed the Almoravides in fundamentalist outlook, and they treated the dhimmis harshly. Jews and Christians were expelled from Morocco and Islamic Spain. Faced with the choice of either death or conversion, many Jews emigrated. Some, such as the family of Maimonides, fled south and east to the more tolerant Muslim lands, while others went northward to settle in the growing Christian kingdoms.

The situation where Jews both enjoyed cultural and economical prosperity at times but were widely persecuted at other times was summarised by G.E. Von Grunebaum :

"It would not be difficult to put together the names of a very sizeable number of Jewish subjects or citizens of the Islamic area who have attained to high rank, to power, to great financial influence, to significant and recognized intellectual attainment; and the same could be done for Christians. But it would again not be difficult to compile a lengthy list of persecutions, arbitrary confiscations, attempted forced conversions, or pogroms."

Historian Martin Gilbert writes that in the 19th century the position of Jews worsened in Muslim countries.

There was a massacre of Jews in Baghdad in 1828. In 1839, in the eastern Persian city of Meshed, a mob burst into the Jewish Quarter, burned the synagogue, and destroyed the Torah scrolls. It was only by forcible conversion that a massacre was averted. There was another massacre in Barfurush in 1867.

In 1840, the Jews of Damascus were falsely accused of having murdered a Christian monk and his Muslim servant and of having used their blood to bake Passover bread or Matza. A Jewish barber was tortured until he "confessed"; two other Jews who were arrested died under torture, while a third converted to Islam to save his life. Throughout the 1860s, the Jews of Libya were subjected to what Gilbert calls punitive taxation. In 1864, around 500 Jews were killed in Marrakech and Fez in Morroco. In 1869, 18 Jews were killed in Tunis, and an Arab mob looted Jewish homes and stores, and burned synagogues, on Jerba Island. In 1875, 20 Jews were killed by a mob in Demnat, Morocco; elsewhere in Morocco, Jews were attacked and killed in the streets in broad daylight. In 1891, the leading Muslims in Jerusalem asked the Ottoman authorities in Constantinople to prohibit the entry of Jews arriving from Russia. In 1897, synagogues were ransacked and Jews were murdered in Tripolitania.

Benny Morris writes that one symbol of Jewish degradation was the phenomenon of stone-throwing at Jews by Muslim children. Morris quotes a 19th century traveler: "I have seen a little fellow of six years old, with a troop of fat toddlers of only three and four, teaching [them] to throw stones at a Jew, and one little urchin would, with the greatest coolness, waddle up to the man and literally spit upon his Jewish gaberdine. To all this the Jew is obliged to submit; it would be more than his life was worth to offer to strike a Mahommedan."

According to Mark Cohen in The Oxford Handbook of Jewish Studies, most scholars conclude that Arab anti-Semitism in the modern world arose in the nineteenth century, against the backdrop of conflicting Jewish and Arab nationalism, and was imported into the Arab world primarily by nationalistically minded Christian Arabs (and only subsequently was it "Islamized").

Europe and Eurasia

Main article: Jews in the Middle Ages

Jewish populations had existed in Europe, especially in the area of the former Roman Empire, from very early times, with converts to Judaism joined by traders and later by member of the exodus. There are records of Jewish communities in France (see History of the Jews in France) and Germany (see History of the Jews in Germany) from the 4th century, and substantial Jewish communities in Spain even earlier. By and large, Jews were heavily persecuted in Christian Europe. Since they were the only people allowed to lend money for interest (forbidden to Catholics by the church), some Jews became prominent moneylenders. Christian rulers gradually saw the advantage of having a class of men like the Jews who could supply capital for their use without being liable to excommunication, and the money trade of western Europe by this means fell into the hands of the Jews. However, in almost every instance where large amounts were acquired by Jews through banking transactions the property thus acquired fell either during their life or upon their death into the hands of the king. Jews thus became imperial "servi cameræ," the property of the King, who might present them and their possessions to princes or cities.

According to James Carroll, "Jews accounted for 10% of the total population of the Roman Empire. By that ratio, if other factors had not intervened, there would be 200 million Jews in the world today, instead of something like 13 million."

Jews were frequently massacred and exiled from various European countries. The persecution hit its first peak during the Crusades. In the First Crusade (1096) flourishing communities on the Rhine and the Danube were utterly destroyed; see German Crusade, 1096. In the Second Crusade (1147) the Jews in France were subject to frequent massacres. The Jews were also subjected to attacks by the Shepherds' Crusades of 1251 and 1320. The Crusades were followed by expulsions, including in, 1290, the banishing of all English Jews; in 1396, 100,000 Jews were expelled from France; and, in 1421 thousands were expelled from Austria. Many of the expelled Jews fled to Poland.

The worst of the expulsions occurred following the reconquista of Andalus, as the Moorish or Arab Islamic government of Spain was known. With the ejection of the last Muslim rulers from Grenada in 1492, the Spanish Inquisition followed and the entire Spanish population of around 200,000 Sephardic Jews were expelled. This was followed by expulsions in 1493 in Sicily (37,000 Jews) and Portugal in 1496. The expelled Spanish Jews fled mainly to the Ottoman Empire, Holland, and North Africa, others migrating to Southern Europe and the Middle East.

In the 17th century, almost no Jews lived in Western Europe. The relatively tolerant Poland had the largest Jewish population in Europe, but the calm situation for the Jews there ended when Polish and Lithuanian Jews were slaughtered in the hundreds of thousands by the cossacks during Chmielnicki uprising (1648) and by the Swedish wars (1655). Driven by these and other persecutions, Jews moved back to Western Europe in the 17th century. The last ban on Jews (by the English) was revoked in 1654, but periodic expulsions from individual cities still occurred, and Jews were often restricted from land ownership, or forced to live in ghettos.

With the Partition of Poland the Jewish population shifted to the Russian Empire, Austro-Hungary, and Prussia, the three countries which divided Poland among themselves.

See Jewish history (Russia and the Soviet Union) for more.

The European Enlightenment and Haskalah (1700 to 1800s)

During the period of the European Renaissance and Enlightenment, significant changes were happening within the Jewish community. The Haskalah movement paralleled the wider Enlightenment, as Jews began in the 1700s to campaign for emancipation from restrictive laws and integration into the wider European society. Secular and scientific education was added to the traditional religious instruction received by students, and interest in a national Jewish identity, including a revival in the study of Jewish history and Hebrew, started to grow. Haskalah gave birth to the Reform and Conservative movements and planted the seeds of Zionism while at the same time encouraging cultural assimilation into the countries in which Jews resided. At around the same time another movement was born, one preaching almost the opposite of Haskalah, Hasidic Judaism. Hasidic Judaism began in the 1700s by Rabbi Israel Baal Shem Tov, and quickly gained a following with its more exuberant, mystical approach to religion. These two movements, and the traditional orthodox approach to Judaism from which they spring, formed the basis for the modern divisions within Jewish observance.

At the same time, the outside world was changing, and debates began over the potential emancipation of the Jews (granting them equal rights). The first country to do so was France, during the French Revolution in 1789. Even so, Jews were expected to integrate, not continue their traditions. This ambivalence is demonstrated in the famous speech of Clermont-Tonnerre before the National Assembly in 1789:

"We must refuse everything to the Jews as a nation and accord everything to Jews as individuals. We must withdraw recognition from their judges; they should only have our judges. We must refuse legal protection to the maintenance of the so-called laws of their Judaic organization; they should not be allowed to form in the state either a political body or an order. They must be citizens individually. But, some will say to me, they do not want to be citizens. Well then! If they do not want to be citizens, they should say so, and then, we should banish them. It is repugnant to have in the state an association of non-citizens, and a nation within the nation..."

1800s

Though persecution still existed, emancipation spread throughout Europe in the 1800s. Napoleon invited Jews to leave the Jewish ghettos in Europe and seek refuge in the newly created tolerant political regimes that offered equality under Napoleonic Law (see Napoleon and the Jews). By 1871, with Germany’s emancipation of Jews, every European country except Russia had emancipated its Jews.

Despite increasing integration of the Jews with secular society, a new form of anti-Semitism emerged, based on the ideas of race and nationhood rather than the religious hatred of the Middle Ages. This form of anti-Semitism held that Jews were a separate and inferior race from the Aryan people of Western Europe, and led to the emergence of political parties in France, Germany, and Austria-Hungary that campaigned on a platform of rolling back emancipation. This form of anti-Semitism emerged frequently in European culture, most famously in the Dreyfus Trial in France. These persecutions, along with state-sponsored pogroms in Russia in the late 1800s, led a number of Jews to believe that they would only be safe in their own nation. See Theodor Herzl and Zionism.

At the same time, Jewish migration to the United States (see Jews in the United States) created a new community in large part freed of the restrictions of Europe. Over 2 million Jews arrived in the United States between 1890 and 1924, most from Russia and Eastern Europe.

1900s

Main article: History of Israel

Though Jews became increasingly integrated in Europe, fighting for their home countries in World War I and playing important roles in culture and art during the 1920s and 1930s, racial anti-Semitism remained. It reached its most virulent form in the killing of approximately six million Jews during the Holocaust, almost completely obliterating the two-thousand year history of the Jews in Europe. In 1948, the Jewish state of Israel was founded, creating the first Jewish nation since the Roman destruction of Jerusalem, subsequent wars between Israel and its Arab neighbors, and the flight in the face of persecution of almost all of the 900,000 Jews previously living in Arab countries.

2000s

Today, the largest Jewish communities are in the United States and Israel, with major communities in France, Russia, England, and Canada.

The Jewish Autonomous Oblast continues to be an autonomous oblast of the Russian state. [1] The Chief Rabbi of Birobidzhan, Mordechai Scheiner, says there are 4,000 Jews in the capital city. [2] Governor Nikolay Mikhaylovich Volkov has stated that he intends to, "support every valuable initiative maintained by our local Jewish organizations." [3] The Birobidzhan Synagogue opened in 2004 on the 70th anniversary of the regions founding in 1934. [4]

Jewish history by country or region

Main article: Jewish ethnic divisions

For historical and contemporary Jewish populations by country, see Jews by country.

See also

• History of the Jews during World War II
• Judaism
• Jew
• Timeline of Jewish history
• Jewish population
• Historical Jewish population comparisons
• Jews by country
• Lists of Jews
• Jewish ethnic divisions
• Jewish refugees
• Jewish exodus from Arab lands
• Crypto-Judaism

• Josephus, a famous Jewish historian from Roman times

References and further reading

• The Jewish History Resource Center. Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem.
• Resources> Modern Period> 20th Cent.> History of Israel> State of Israel The Jewish History Resource Center, Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
• Jewish Virtual Library. Extremely comprehensive
• Jewish History and Culture Encyclopaedia Official Site of the 22 Volume Encyclopaedia Judaica
• Internet Jewish History Sourcebook offering homework help and online texts
• Israelite Religion to Judaism: the Evolution of the Religion of Israel.
• Greek Influence on Judaism from the Hellenistic Period Through the Middle Ages c. 300 BCE- 1200 CE.
• Jewish Sects of the Second Temple Period.
• The Origin and Nature of the Samaritans and their Relationship to Second Temple Jewish Sects.
• Jewish History Tables.
• Barnavi, Eli (Ed.). A Historical Atlas of the Jewish People. New York: Alfred A. Knopf, Inc. 1992. ISBN 0-679-40332-9
• Crash Course in Jewish History
• Jewish History chabad.org
• Video Lectures in Hebrew about The Jewish Nation in History