The prelate who had raised his voice in favor of the Jews died suddenly; the fanatical monks saw in this a heaven-sent punishment for his befriending the Jews, or persuaded the weak-minded and docile monarch that it was so. Thereupon he commanded that the volumes of the Talmud and similar writings should be sought for, and taken away from their possessors by force. Four-and-twenty cartloads of them were brought together in one spot in Paris, and committed to the flames (Friday, Tamuz – June, 1242). Two young men, one a Provençal and the other a German, named respectively Abraham Bedaresi and Meïr, of Rothenburg, wrote each an elegy upon this event. The French Jews or the French students of the Talmud, who imagined that they could as little exist without the Talmud as without their souls, did not remain passive in quiet endurance of their grief. They turned to Pope Innocent IV, the successor of Gregory IX, and begged that they might be permitted to retain their Talmudical writings, without which they could not fulfil their religious obligations. Their petition was acceded to. The new pope promulgated a decree that they were not to be deprived of those writings which contained nothing antagonistic to Christianity (1243), and under this description the Talmud could be included, as the Christian clergy were unable to discriminate between one work and another. The fanatics, however, among whom was the papal legate, Odo, of Chateauroux, continued to agitate against this edict, till they induced the pope to give his sanction to the sentence of condemnation that had been passed upon the Talmud.
The grief of the French Jews on account of these events was heartrending. They felt as if their very hearts had been torn from them. The pious men among them kept the anniversary of the burning of the Talmud as a fast. One good effect, however, sprang from these wholesale methods of destruction. The opponents of the Maimunists were, to a certain extent, disarmed, and the fierce passions of the parties engaged in internal conflict were stilled for the moment. Jonah Gerundi was the sole survivor of the chief antagonists of the Maimunist teaching. But a short time before he had given the writings of Maimuni to the Dominicans and the Franciscans in Paris to be thrown into the flames. As soon as Jonah became aware of the bitter hostility of the monkish orders of the Inquisition to the Talmud, which was so highly revered by him, he very deeply regretted that he had employed them as the instruments of his hate against Maimuni, and beheld in the burning of the Talmud a divine punishment for his having allowed the writings of Maimuni to be consumed by fire. He was so overwhelmed by the sense of his injustice that he publicly, in the synagogue, confessed his sincere repentance, and announced his intention of making a pilgrimage to the grave of Maimuni, there, veiled in mourning, to prostrate himself and, in the presence of ten persons, to implore the pardon of this great and pious man. For this purpose he set out on a journey, left Paris, and stopped at Montpellier, where he also made public confession of his remorse for his procedure against Maimuni. This act reconciled the two parties. The opponents cast aside all feelings of rancor, and treated each other as brethren. In his discourses, he repeatedly mentioned the name of Maimuni with the respect due to that of a holy man. This conversion possessed so much the greater importance, as Jonah was a rabbinical authority, and the author of several Talmudical works, which were held in high estimation.
From this time forward the whole history of the Jews alternated between restrictive laws and bloody persecutions, which were repeated from year to year, now at one place, now at another, but principally in Germany, where the intolerant Church had transformed the naturally mild-tempered people into tigers. When the Mongols and Tartars, the savage warriors of Jenghis-Khan, made their inroads into Europe, ravaged Russia and Poland, and penetrated to the borders of Germany, the Jews were accused of having secretly aided this enemy of Christianity. Instead of directing their charges against Emperor Frederick II and the pope, who, engaged in an obstinate feud, looked on quietly whilst the savage conquerors were advancing, the rage of the deluded populace, based upon groundless imputations of guilt, was directed against the Jews of Germany. There were, indeed, Jewish soldiers among the Mongols, from the independent tribes of Khorasan, or, as the legends call them, the remnant of the Ten Tribes who were shut in by the Caspian mountains. Had the German Jews any knowledge of their kinsmen among the Mongol hordes? Had they any secret understanding with them? The story was circulated in Germany that the Jews had offered to supply the Mongols with poisoned provisions. Under this pretext they had attempted to provide them with weapons of all kinds enclosed in casks. A vigilant guard at the borders, having his suspicions aroused, insisted on having the casks opened, whereupon the plot was revealed. This tale was received with general credulity, and was the cause of much suffering to the German Jews.
As if the representatives of the Church had not yet done sufficient harm to the Jews, they determined to deprive them of their only remaining position of influence in Christian society. The practice of medicine was in the hands of Jews principally; indeed, nearly every prince and noble had his private Jewish physician, who possessed more or less influence over the mind of the one whose body was entrusted to his skill. The clergy, who were seldom gentle as doves, but often full of cunning, could not suffer this influence of the Jews over the powerful rulers of the land. The Church council at Béziers was the first to pay special attention to the question of Jews' practising the medicinal art. Under the presidency of the Archbishop of Narbonne, this council, which also inflicted all kinds of hardships upon the Albigensian heretics, renewed many ancient restrictions. They enacted that Jews should not be allowed to possess Christian servants or nurses, and that they should not be eligible to offices of trust. They were not to leave their homes during Passion Week; they were to pay to the Church an annual sum of six dinars for each family. Upon their breasts they were bidden to wear a distinctive badge, that of a wheel, and they were forbidden to sell meat in public. To these laws there was added a canonical decree that Christians should not seek the services of Jewish physicians, under penalty of excommunication (May, 1246). These restrictive enactments were repeated by a council held in the south of France, in which district the Jews had conferred distinction upon the healing art. Three generations of the Tibbon family had acted as instructors to Christian physicians, and now the third member of the family, Moses (who flourished 1250–1285 in Montpellier), the translator of philosophical and medical writings, was commanded to discontinue practising among Christian patients. Another writer on medicine, and a practical physician, Shem-Tob ben Isaac of Tortosa (born 1206, composed his works about 1261–1264), delivered public discourses on the healing art to Christian audiences in Marseilles, and made them acquainted with the results of the Arabic schools. This physician presents an instructive instance of the Jewish zeal for knowledge. In his youth he was taught exclusively in the Talmud; later he forsook this study, and became a merchant, making journeys across the sea, and going as far as the last remaining seat of the former Christian kingdom of Jerusalem, Jean d'Acre (Accho). Here one of his co-religionists, who was engaged in the study of mathematics, upbraided him for having considered science subordinate to the earning of a livelihood. Owing to this rebuke, although over thirty years of age, Shem-Tob Tortosi changed his plan of life, hastened from Accho to Barcelona, and made study his primary pursuit, and the earning of his livelihood a subsidiary one. He studied medicine, and became so proficient that he was able to translate the writings of the best Arabic physicians, and to deliver lectures upon the healing art. These and many other Jewish physicians were now, in pursuance of the edict of the council at Béziers, to be driven forth from the temple to which they alone, it may almost be said, in all Christendom possessed the key.
However, although the Church held the souls of the faithful captive and in a state of mystification, yet their bodies remained rebelliously opposed to her and her decisions. This canonical law could not, therefore, long retain its force. In sickness even the most bigoted Christian called in the aid of the clever Jewish physician. When Alfonso, Duke of Poitou and Toulouse, the brother of the fanatical king, Louis IX, under whose patronage the anti-Jewish councils at Béziers and Alby had taken place, was afflicted with some disease of the eye, he was perforce obliged to invoke the assistance of Abraham of Aragon, a skilful Jewish oculist. The lord of Lünel was driven to use great efforts, and to seek the good offices of his Jewish agent, in order to induce the wealthy and independent Jewish physician to attend to the French prince. In Montpellier, the seat of a famous college of medicine, Jewish physicians continued for a long time to be permitted to take the examinations, to practise, and even to give instruction.
The frequent massacres of the Jews, which for ten years had been taking place in Germany and France, especially on the charge of the murder of Christian children, induced the German and French congregations to apply for protection to Pope Innocent IV, and to explain to him that the charge that they employed the blood and hearts of human beings was a lying invention, concocted solely for the purpose of seeking an occasion for murder and robbery. At this time, Innocent lived in partial exile at Lyons, whither he had been forced to retire owing to his dispute with Emperor Frederick II. He yielded to the entreaty of the Jews, either because he deemed it necessary, in view of his strained relations with nearly all the temporal powers, to appear just, or because the Jews had liberally supplied him with the means of which he was so covetous, to enable him to overcome his bitter opponents. His greed for money was the subject of a biting satire, describing how the goddess Pecunia rules the world, the Church never closing its doors against her, and the pope willingly receiving her in his arms. Innocent IV dispatched a bull from Lyons (July 5, 1247) to the Church dignitaries of France and Germany, in which, for the first time, the repeated baseless and fiendish imputations against the Jews were officially contradicted. "Certain of the clergy, and princes, nobles and great lords of your dioceses have falsely devised certain godless plans against the Jews, unjustly depriving them by force of their property, and appropriating it themselves; they falsely charge them with dividing up among themselves on the Passover the heart of a murdered boy. Christians believe that the Law of the Jews prescribes this to them, whilst in their Law the very reverse is ordained. In fact, in their malice, they ascribe every murder, wherever it chance to occur, to Jews. And on the ground of these and other fabrications, they are filled with rage against them, rob them of their possessions without any formal accusation, without confession, and without legal trial and conviction. Contrary to the privileges graciously granted to them from the Apostolic chair, and opposed to God and His justice, they oppress the Jews by starvation, imprisonment, and by other tortures and sufferings; they afflict them with all kinds of punishments, and sometimes even condemn them to death, so that the Jews, although living under Christian princes, are in a worse plight than were their ancestors in Egypt under the Pharaohs. They are driven to leave in despair the land in which their fathers have dwelt since the memory of man. Since it is our pleasure that they shall not be distressed, we ordain that ye behave towards them in a friendly and kind manner. Whenever any unjust attacks upon them come under your notice, redress their injuries, and do not suffer them to be visited in the future by similar tribulations." One would imagine that so decisive a condemnation of the blood-accusation would once for all have disposed of these false charges. But the papacy had so impregnated men's hearts with the feeling of hatred against the Jews, that a mild expression of opinion from one or the other of the popes passed idly away as a breath of wind.
The so-called St. Louis was literally more papal than the pope himself. His weak mind lent its ready aid to all the fanatical measures taken against the Jews. When the wild idea occurred to him of entering upon a new crusade, he confiscated the property of certain Jews in order to obtain money for the campaign. Whilst waging war in Egypt in furtherance of the crusade, he was taken prisoner (April-May, 1250). He was jeered at by the Mahometans, because he, the most Christian king, suffered the enemies of Christianity to remain in his kingdom. He thereupon, on his release, promulgated an edict for the banishment of all Jews, with the exception of handicraftsmen, from his hereditary lands. However, his prudent mother, the queen Blanche, probably paid little heed to this reckless command. On her death, however, and the subsequent return of Louis to France (December, 1254), the king seriously set about expelling the Jews. Their landed property, synagogues and cemeteries, were forfeited to the crown. What Philip Augustus had done from apparently political motives, Louis, the saint of the Church, did from fanaticism. But on this, as on the former occasion, the period of exile was not long. As before, the edict affected only those Jews who dwelt in the king's own territories; and even then those who lived by the labor of their hands were excepted. A few years later, permission was granted to the exiles to return, and their synagogues and cemeteries were restored to them.
It is a noteworthy fact that the spiritual activity of the French Jews, the ingenious exposition of the Talmud by the Tossafists, in no degree ceased on account of these miseries, but continued undisturbed for some time longer. The Talmud was burnt; the teaching of it was again prohibited by Louis, and still, in this very time, the pious itinerant preacher, Moses of Coucy, composed his great work on the Law. In this he combined, in a clear, synoptical manner, the elements of the Talmud with the religious ordinances of the Bible, proceeding on the basis of the Code of Maimuni. Another famous Talmudist, Samuel ben Solomon Sir Morel, of Falaise, prepared a new collection of Tossafoth, just at the time when the Talmud was proscribed (1252–1259); he possessed no copy of the Talmud to work from, because the Dominican spies had deprived him of it, and he was compelled to rely upon his memory. Moreover, Yechiel of Paris had three hundred students of the Talmud in his academy, to whom he delivered discourses, probably from memory. But this activity could not long continue; there were too many obstacles to be encountered. The French congregations had become impoverished by the frequent demands for money and the confiscation of their property. Whilst formerly France had sent money for the support of the Jews in Asia, Yechiel was now compelled to send a messenger to Palestine and the neighboring lands to procure supplies for the maintenance of his academy. Yechiel felt himself obliged to leave his native land and to emigrate to Palestine (to Jean d'Acre). He was one of the last representatives of the French Tossafist school, which had developed so much ingenuity and critical acumen, but was now gradually declining and approaching its fall. The Church was succeeding in altogether destroying the Talmudical spirit which had its chief home in France. The last followers of the school of Tossafists in France were only compilers, who endeavored to bring the results of the labors of past scholars into proper form and order. Prompted by the conviction that the study of the Talmud was declining, and that even the rabbis were at a loss for correct decisions, Isaac ben Joseph, of Corbeil, the disciple and son-in-law of Yechiel of Paris, wrote a concise manual of such religious duties as were of practical importance to the Jews in their dispersion (Semak). He strove to render his book as popular and pleasing as possible, for he could not at that time depend upon its being easily understood by the bulk of the people in any other form, and he sent a letter to the congregations of France and Germany asking them to make copies of his work, and to spread the knowledge of it. The Tossafist method of study perished before the fanaticism of the mendicant friars and the bigotry of King Louis IX.
In England, throughout the long reign of King Henry III (1216–1272), the condition of the Jews grew worse and worse. Henry, indeed, was not a tyrant like his father, John Lackland, and was at first kindly disposed towards the Jews. During his minority, whilst the regent held the reins of office, the Jews were treated with great indulgence. Commands were given to the sheriffs to protect them against the violence of the mob; and distinct and impressive orders were given to the clergy not to assume any power over the Jews. Henry, or the regent, permitted foreign Jews to land and settle in any part of England without paying any special tax for the privilege; and he forbade the native Jews, not, indeed, from any particularly tender feeling towards them, to quit the country. Henry, as his father had done, appointed a chief rabbi over all the Jewish congregations (presbyter Judæorum). The first man to hold this office was Joceus (José?); Aaron of York succeeded him, and the last to hold the post was Elias, of London. This appointment was for life. The English chief rabbi possessed very great authority over the members of his community. He was at the same time royal overseer (justitiarus) of the revenues of the crown which were obtained from the Jews. He, together with certain Jewish and Christian colleagues, had to keep a register of the property of the English Jews in the Rolls (rotuli); to see also to the payment of the Jew-tax into the treasury, called the Exchequer of the Jews; and also to deliver up to the royal exchequer the property of men who had died without heirs, this property escheating to the crown. If the chief rabbi did not wish to occupy himself with financial matters, he could appoint a substitute with full powers. Finally, he was invested with the authority to excommunicate members of his community who refused to obey his decrees, or who would not contribute towards the burdens of the congregation. Henry III at first energetically restrained the intolerance of the Church. On one occasion, when the Archbishop of Canterbury, in order to prevent intercourse between Christians and Jews, issued a decree prohibiting all Christians, on pain of ecclesiastical censure, from selling any kinds of food to Jews, the king countermanded the interdict. Whilst the French Jews were being robbed and massacred by the crowds of crusaders, Henry exerted himself to prevent the spreading of this spirit of fanaticism over his domains.
But this considerate treatment of the Jews did not last long. Henry III was of a reckless, thoughtless nature, and very extravagant. He lent a ready ear to all that his friends advised. He was especially guided by the legates and financial agents of the pope, who had been sent to loot this rich land, and who, like a long-enduring epidemic, caused much injury to England, and stirred up revolts and civil war. On the one hand, he was in great need of a very large sum of money, and on the other, the influence of the Church was continually growing stronger. In order to replenish his almost empty coffers, Henry levied a poll-tax upon the Jews, even upon newly-born infants. A portion of every debt contracted between Jews and Christians was to be paid into the royal treasury. The bonds for debts owing to Jews were therefore registered and examined with suspicious care, lest an attempt be made to defraud his majesty. The bonds had to be attested by several witnesses, and a copy of them deposited in the city archives. The ordinary Jew-taxes, however, did not long satisfy the king, who was involved in debt, and very lavish in his expenditure. Enormous sums were extracted from the congregations, now under one pretext, now under another. The clergy furnished the opportunities. Sometimes the Jews were accused of making away with their baptized brethren, and of circumcising Christian boys. Upon such charges, individuals or even whole congregations were cast into prison, and released only on payment of a heavy ransom. All this, however, presents no novel features. Something entirely new and original was done when the king summoned a Jewish Parliament. He issued writs to all the English communities, commanding the larger ones to return six representatives from among their distinguished men, and the smaller ones two, who were to assemble before the king, in Worcester, on the Sunday before Lent. The Jewish Parliament in Worcester numbered over one hundred members. The king in his message stated that they were to take counsel together for their own and his majesty's welfare. But it is scarcely possible that the Jews allowed themselves to be lulled by the deceptive promise that liberties would be conceded to them. Henry assembled his ordinary Parliament only when he was in urgent need of supplies. Accordingly, he informed his Jewish Parliament that it was to collect large sums of money for him, and the Jews dared not make any objections. Finally, the Parliament elected trustworthy men to assess the money for each congregation, and to see to its payment. If the apportioned sums of money were not forthcoming, the collectors were made answerable, on penalty of imprisonment of themselves, their wives, and their families. When at length, Henry had extorted enough from the Jews, and a feeling of shame prevented him from demanding any more money from them, he pledged them, on certain conditions, to his brother Richard, who had even less consideration for them.
The Church now began her canonical extortions and cruelties. The clergy prevailed on the king, who was their puppet, to prohibit the Jews from erecting any new house of prayer; they were not to utter their prayers aloud in their synagogues, and especially they were to wear the conspicuous Jew-badge on their garments. Many other enactments to a similar effect were passed. The life of the Jews became so intolerable by reason of this double tyranny of Church and State, that their chief rabbi Elias, together with a few colleagues, twice declared to the king, in the name of the congregations, that they could not pay the taxes that were continually being demanded from them, and they must ask leave to quit the country. However sorry they might be to depart from their native land and to forsake their homes, they preferred it to the miserable condition in which they now were. But it was of no avail. The Jews were obliged to remain in England against their will; they were forced to surrender their last farthing, and to resort to usury in order to replenish their coffers. An account, which is still extant, gives some idea of the exactions made by Henry III. The Jews were required to collect within seven years the sum of £422,000 sterling. One Jew, Aaron of York, was compelled to pay to the king, in seven years, the sum of 30,000 marks of silver, besides 200 marks of gold to the queen. As the chief rabbi Elias was not sufficiently severe in raising money for the king, Henry deposed him, and granted the Jews the privilege, on payment of a certain sum, of electing their own spiritual leaders.
Meanwhile, in England also, the usual charge of child-murder was made against the Jews. The Dominicans, with their poisonous eloquence, zealously called for their punishment. Several of them were thrown into prison; but they were freed by the Franciscans. Matthew Paris, the malicious chronicler of the period, remarks, concerning the affair, "Dame Rumor has it that the Minorites' friendship for the Jews was bought by a bribe." This statement does not, indeed, go to prove the guilt of the Jews in the charge of child-murder, but that the Franciscans had for once permitted themselves to be bought for a just cause. The constant agitation of the fanatical Dominicans against the Jews had filled the people with deep hatred against this race. At the time when the Commons were admitted by law as the Third Estate, and rose against the despotic rule of the monarch, they made an attack upon the Jews in London, pillaged their treasures, and murdered 1500 of them (Easter week, 1264). The surviving Jews fled for safety to the Tower, where the king granted them his protection; their houses, however, fell into the hands of the plundering barons. The Jews became so impoverished by these assaults that they were not able to pay the ordinary taxes, and Henry was obliged to remit payment for the space of three years, in order to avoid reducing them to a state of total destitution (1268). Besides, the king and the Parliament forbade their buying fee estates, or, in general, real property from Christian owners (1270).
Superficially compared with their brethren in England, France and Germany, the Jews in Spain at this time appeared to be living in paradise. In Castile, Alfonso X (1252–1284), who was called the Wise, even by his contemporaries, was king. He had a veritable and strong affection for science, and encouraged its pursuit. He emulated the fame of his Mahometan predecessors, Abderrahman III and Alhakem. His father, Ferdinand the Holy – a title always synonymous with the Intolerant – was not particularly gracious towards the Jews, but the son, who in no respect was in accord with him, appeared desirous of pursuing another course of action. In the war against Seville, which he conducted whilst still heir-apparent, there were many Jewish soldiers in his army. When this city was captured, and the district was being partitioned among the warriors, the Infante Alfonso looked well to the interests of his Jewish allies. He allotted to them certain lands, where they might form a village exclusively Jewish (Aldea de los Judios). He transferred three mosques, which they turned into synagogues, to the Jews of Seville. The latter had probably helped him in the capture of the city, as they had been very wretched under the rule of the Almohades, having been compelled to live as Mahometans. A large portion of the town, which was separated from the rest of the city by a wall, belonged to them (under the name of Parternilla de los Judios). Out of gratitude towards the victor, the congregation of Seville presented him with a valuable, artistically wrought key, with a Hebrew and Spanish inscription, which ran as follows: – "The King of kings opens, the king of the land will enter." When Alfonso ascended the throne, he entrusted many important official positions to the Jews. Don Meïr de Malea, who was a cultured man, and a student of the Talmud, was treasurer to this monarch, and bore the title of Almoxarif. He appears to have performed his functions in this office in so excellent a manner that his son, Don Zag (Isaac), succeeded him in the position. It became the custom in Castile for a long space of time to select Jews as Chancellors of the Exchequer, not only because they were better informed on financial matters than the Spanish hidalgos, but because they managed in a more trustworthy and skilful manner. Many other Jews were admitted to the court of Alfonso. He employed a Jewish physician, Don Judah ben Moses Cohen, who at the same time was his astronomer and astrologer. The king, who was himself engaged in the study of astrology and alchemy to a great extent, had astronomical works, and a book upon the qualities of certain stones, translated by learned Jews, from Arabic into Castilian. At this period, as in earlier times, there were very few Christian scholars acquainted with Arabic, although they were surrounded by Arabs, and the Jews here, as in most places, had to furnish the means of communication. Churchmen who had not forgotten their Latin then translated the Castilian version made by the Jews into the language of the Church. The king was accustomed to call the reader of prayers in the synagogue of Toledo "his sage." This man was Don Zag (Isaac) Ibn-Said (Sid), one of the most distinguished astronomers of his age. Alfonso commissioned this precentor, Don Zag, to draw up astronomical tables, which work renders the name of this sovereign more famous than his warlike deeds and his political wisdom. Up to the time of the recent discoveries in astronomy, those engaged in this study made use of the "Tables of Alfonso," which more appropriately should be termed the tables of Zag or of Said. There was a third Jewish scientist at the court of Alfonso, Samuel Halevi, whose name is associated with an ingenious water-clock, which he invented, and fashioned at the order of the king. The representatives of the Church were naturally very much incensed that the Jews held these important positions at court, and the Pope Nicholas III thereupon, with characteristic selfishness and presumption, reproached the king with a long list of sins, and pointed out that many evils arose because Jews were preferred to Christians.
However, although Alfonso admitted many cultured and able Jews to court, and employed their talents, yet the condition of the Jews of Castile under his rule was by no means so favorable as one might at first sight expect. Alfonso was not altogether free from the prejudices of his time. The spirit of hatred of the Jews, which had been stirred up by Innocent III, had taken its hold upon him, as upon Emperor Frederick II, whose place he had been elected to fill by a certain faction. Alfonso deserved the honorable title of "the Wise" only in a limited sense, seeing that he acted very unwisely in political matters, and in his relations with the Church was by no means so enlightened as Frederick II. As a favor to the clergy, or because he was a bigot, he placed many restrictions upon the Jews, and reduced them to a degraded condition. It is not quite certain whether the Visigothic collection of laws (called Forum Judicum, fuero juzgo) was translated into Castilian by Alfonso or by his father. From this collection the Spaniards acquired their ineradicable hatred against the Jews. Whether Alfonso is responsible for this or not, it is nevertheless well known that he aimed at reducing the Jews to a miserable state by a series of enactments of his own.