
1070 AD to 1090 AD, Psalm 101: The time of the synagogues.
This generation is that of the 1070s and the 1080s.
In Spain, the signs of reconquest are becoming clearer. At the same time, on the religious level, the reconquest is coupled with a radical change in Spanish Christianity as a prelude to the tilting of Spain from the Muslim East to the Christian West. Without impact for the period (generation) which concerns us for the Jews living on Christian soil.
The Seljuks, A new force from Central Asia emerges in the Middle East and seizes Baghdad in 1055. The Byzantine empire, threatened by the new force, among others, folds back on itself thus facilitating the emergence of Europe is ready to dominate the world. The weakening of Byzantium will again benefit the expansion of the Republic of Venice.
At the same time, William the Conqueror, who became Duke of Normandy at the age of eight in 1035, seized the English crown in 1066, marking the birth of England, adding to the expansion of Europe at the beginning of the third watch of the night. He will [1] echo the requests of Pope Gregory VIII for limiting the power of the Jews (this request was aimed mainly at Christian Spain, but without success), by forbidding the Jews to possess Christian serfs and to hire Christian nurses.
- Troubled [2] for a moment in their safety by the disorders of Granada, the Jews of Spain quickly recovered from this alarm. This persecution was, moreover, an isolated fact. The kings and emirs of other parts of Spain continued to call skilful and intelligent Jews to their court, to entrust them with the direction of affairs, and to leave to the Jewish population the same rights as to their other subjects. Like Muslim princes, Christian kings also appointed Jews to public office and used their intelligence, activity, and dedication. The Jews, therefore, lost nothing of their influence at the beginning because of the progressive weakening of the Moslem States and the increasing preponderance of the Christian element. In the shadow of the cross as under the domination of the crescent, they could freely engage in the culture of science and poetry. It should be noted, however, that after the death of Samuel ibn Nagrela and Ibn Gabirol, poetry, exegesis, linguistics and philosophy, while having zealous followers, had to give way to study. of the Talmud. It is above all the dialectical part of the Talmud that was once again honored and re-cultured in Spain, Africa and France.
On many points [3], the eleventh century is crucial in the history of the Jews. It is also economically. From the end of the 10th century, we can observe the abandonment by the Jews of their farms. The acts which up to that time had shown us the Jews who bought the land, now show us the sellers. At the same time their migration to the city is observed. It is not surprising to see the Jews now flocking to the cities prefer to trade. Rudiger, bishop of Speyer (died in 1090), attracts them to his city which he wants to ensure the extension and growth by granting them, in 1084, a privileged status. Status inspired by the letters of protection of Louis the Pious. But while these letters of protection were given to isolated Jewish merchants, the current status concerns a whole Jewish community where merchants will now be the majority. Few years later, Henry IV granted a privilege to the Jews of Speyer where the inspiration of the model of the letters of protection of Louis the Pious as commercial activity of the Jews of this city will be even more marked. Around the same time, he gives the Jews of Worms a status that is roughly the same.
- Following [4] the Germanic expansion towards the East, the Jews established themselves in a particularly appreciable number in the cities of commerce. They certainly did not give up everywhere to place a place of prayers. But, perhaps, have they bypassed the law by replacing the showy synagogue with the modest prayer room, the « schola », « Schul »? One or the other serves different needs, both are in the Jewish community. In Regensburg, where the presence of the Jews is attested for the first time in 981 only, there are already around 1035-1037 several synagogues and « scholae ». The situation must have been much the same in the flourishing Jews of Speyer and Worms.
(extract of the psalm 101 associated to this generation, verses 1 and 2 )
- Of David, a song. I shall sing of kindness and judgment; to You, O Lord, I shall sing.
- I shall concern myself with the way of integrity. When will it come to me? I shall walk with the innocence of my heart within my house.
- Was religious discussion [5] a means of mission? If we judge from the results obtained, they were very little, if we judge from the intention of the contradictors, Christian opponents especially, they had to be. […] It is in the hope of winning them by this means to the Catholic faith, that Christians begin discussions with Jews, discussions that are born everywhere, « in public places, in private homes » […] When, in 1010, Audouin, bishop of Limoges, wanted to convert the Jews of his city, he believed that Catholic doctors, by engaging in discussions with the Jews, could thus bring them to belief. And again around 1068-1072, Pierre Damien believes in the usefulness of these discussions. According to the desire of his correspondent Honestus, he composes a kind of manual, to serve the Christians in this kind of meetings. But they must not go there, he recommends, to look for vain glory, but only if there is hope of provoking a movement towards conversion in the soul of the adversary. Gilbert Crispin, towards the end of the eleventh century, seems animated by such a hope. […] When Gilbert Crispin lays on the parchment the vicissitudes of his religious discussions, he thinks that his report may be useful to others. […] The others to whom, later on, this report could be useful, are undoubtedly the Christian opponents in future discussions with Jews. The arguments made by Gilbert Crispin can serve them.
(extract of the psalm 101 associated to this generation, verses 3 to 5 )
- I do not place before my eyes any base thing; I hate doing wayward deeds; it does not cling to me.
- A perverse heart turns away from me; I know no evil.
- He who slanders his neighbor in secret, I cut him down; one whose eyes are raised up high and his heart is expansive, I cannot tolerate him.
(extract of the psalm 101 associated to this generation, verses 6 to 8 )
- My eyes are upon the faithful of the land to dwell with me; he who goes on the way of the innocent, he will serve me.
- He will not dwell within my house; he who practices deceit, who speaks lies, will not be established before my eyes.
- Betimes I cut down all the wicked of the earth; to cut down from the city of the Lord all workers of violence.
[1] According to Henri Graetz: « HISTORY OF THE JEWS / THIRD PERIOD – DISPERSION ». Second epoch – Science and Jewish poetry at their peak. Chapter III – The Five Isaacs and Yitshaki – (1070-1096). (French: « HISTOIRE DES JUIFS / TROISIÈME PÉRIODE — LA DISPERSION ». Deuxième époque — La science et la poésie juive à leur apogée. Chapitre III — Les cinq Isaac et Yitshaki — (1070-1096) ).
[2] According to Henri Graetz: « HISTORY OF THE JEWS / THIRD PERIOD – DISPERSION ». Second epoch – Science and Jewish poetry at their peak. Chapter III – The Five Isaacs and Yitshaki – (1070-1096). (French: « HISTOIRE DES JUIFS / TROISIÈME PÉRIODE — LA DISPERSION ». Deuxième époque — La science et la poésie juive à leur apogée. Chapitre III — Les cinq Isaac et Yitshaki — (1070-1096) ).
[3] Bernhard Blumenkranz: « Jews and Christians in the Western World, 430-1096 ». (French: « Juifs et Chrétiens dans le monde occidental, 430-1096 ». (p. 21) ).
[4] Bernhard Blumenkranz: « Jews and Christians in the Western World, 430-1096 ». (French: « Juifs et Chrétiens dans le monde occidental, 430-1096 ». (p. 314) ).
[5] Bernhard Blumenkranz: « Jews and Christians in the Western World, 430-1096 ». Chapter « Missionary Competition ». (French: « Juifs et Chrétiens dans le monde occidental, 430-1096 ». Chapitre « La concurrence missionnaire ». (p. 68-69) ).