- God spoke with His holiness, that I would rejoice, that I would allot a portion, and that I would measure the valley of Succoth.
- Gilead is mine, Manasseh is mine, and Ephraim is the strength of my head; Judah is my prince.
- Moab is my wash basin, on Edom I shall cast my shoe; on Philistia I shall shout.
- Who will bring me to the fortified city? He Who led me up to Edom.
- Is it not You, O God, Who has forsaken us, and does not go, O Lord, in our hosts?
- Give us help against the adversary, for man’s salvation is futile.
- With God we shall gather strength and He will trample our adversaries.
If during the reign of Youssuff Yaakoub (1184-1199) increases the pressure of conversion on Jews under Almohad domination, it marks the peak of the Almohads of Spain. After his reign the decline of the Muslim presence in Spain begins at the same time that the Christian Reconquista scores points.
Condemned to exile during his lifetime, unable to establish himself in the promised land, he is buried in the promised land at Tiberias alongside his father and marking the return of the land of Israel in the reality of the Jews.
- The Jews  of Ascalon were the first to take advantage of this opening (due to the resumption of the Holy Land by Saladin), thus contributing to the rebirth of a community in this city. Jews from the Maghreb countries, but mostly living in Egypt for some time, joined them. The origin of the third component of the new community is more surprising: it was, in the words of al-Harizi, “the righteous of the Most High, who come from the land of Tsarfat to reside at Zion,” Tsarfat, it must be remembered, then designated the northern part of France. It must therefore be understood that immigration to the Holy Land had resumed thanks to the tolerance given to the creation of new Jewish settlements in lands reclaimed from the Crusaders. A brief note of the sixteenth century confirms the existence of this migratory movement:
- […] It seems that this movement of immigration has gone through two phases: the first, that we can date from years 1209-1210, was undoubtedly led by Rabbenu Jonathan who came from Lunel, and which is undoubtedly the only Provençal mentioned mentioned in this context ; as for the second, the departures took place in small groups during the summer of 1211. A first group, to which had joined the eminent tossaphist Joseph son of Baruch de Clisson and his brother Mair, had passed by Cairo where they were received by Abraham, the own son of Maimonides.
- And yet , more than ever (Graetz laments that at the death of Maimonides, there is no succession of the same level), the Jews needed a firm and valiant guide. For, at the beginning of the thirteenth century, they had to endure the hostility of an adversary as powerful as malevolent. Pope Innocent III (1198-1216), who bowed peoples and rulers under the yoke of the Church, enslaved the spirits, persecuted independent thinkers, created the Inquisition, and brought to the stake all those who seemed to him heretics, Pope was also an implacable enemy of Jews and Judaism. He, the powerful prince of the Church, who could distribute crowns and countries and had managed, with the help of his legion of legates and monks Dominicans and Franciscans, to submit to his domination all Europe, since the ocean Atlantic to Constantinople, and from the Mediterranean to the Arctic, he bore with difficulty the existence of the little Jewish people. At the beginning of his reign, however, he showed himself rather favorable to the Jews, and when, on the death of Saladin, the Sultan of Egypt who possessed Jerusalem, a new crusade was organized and that, according to their custom, the Crusaders they plundered and killed the Jews, he intervened on their behalf (Sept. 1109). He also forbids Christians to baptize them by force, to rob them of their property without legal authorization, to massacre them, to attack them with whips or stones during their holidays or to desecrate their cemeteries. Strangely, it is not a feeling of humanity and justice that provoked the intervention of the pope, but the singular thought that the Jews must live, and live in abjectness and misery, for the greater glory of the Christianity. But if Innocent III wanted life to be saved for the Jews, he did not hate them any less. Thus, he reproached (1205) his benevolence for the Jews with the King of France Philippe-Auguste, who, however, had pillaged, imprisoned, expelled them, and only recalled them to his country when pressed by the need of money !
[…] The little light that began to shine among the nations of Europe embarrassed the Church, it extinguished it. Only the Jews of Spain and the south of France were still valiantly defending the torch of science. They too were disturbed in their studies. The Church accumulated against them the restrictions and the exceptional measures to humiliate and outrage them. The Council of Avignon (Sept. 1209), presided over by Milon, legate of the pope, decided that all the barons and all the free towns would promise by oath not to entrust any employment to Jews and not to let engage servants Christians in Jewish homes. This same council forbids Jews to work on Sundays or Christian holidays, and to eat meat on the fasting days of Christians. […].
(extract of the psalm 108 associated to this generation, verses 1 to 7 )
- A song, a psalm of David.
- My heart is steadfast, O God; I shall sing and play music, even my glory.
- Returning to the Holy Land, Jews can once again honor God on their ancestral land.
- Awaken, you psaltery and harp; I shall awaken the dawn.
- The dawn is the end of the exile (the night), the psalmist is eager for it to come, the present return of the Jews to their land being only a sign of the future definitive return of the people of Israel on his land.
- I shall thank You among the peoples, O Lord, and I shall play music to You among the kingdoms.
- But of course the exile is not finished, the Jewish people within the nations will continue to remain faithful to the divine covenant and to proclaim it to other peoples.
- For Your kindness is great above the heavens, and Your truth is until the skies.
- Lift Yourself above the heavens, O Lord, and over all the earth is Your glory.
- In order that Your beloved ones be released, save with Your right hand and answer me.
(extract of the psalm 60 associated with the generation of the years 250 AD to 270 AD,
last part of verses 3 to 6 )
- O God, You have forsaken us; You have breached us; You were angry with us. You shall restore us.
- You caused the land to quake; You split it; heal its breaches for it has faltered.
- You have shown Your people harshness; You have given us to drink wine of bewilderment.
- You have given those who fear You trials with which to be tested, in order to beautify [Your behavior] forever.
Before the generation of Psalm 60, most of Jewish culture was limited to the books of the Bible. In the millennium that has passed since this generation, the Jews have been able to create a whole new set of texts that allow them to survive in exile, be it the Talmud or all the legacy left by the high characters who have succeeded one another in the last generations, especially from Rashi to Maimonides. If the psalmist does some sort of inventory for this generation, this is not a coincidence, because from the next generation, this legacy of exile will be fought by the new masters of Europe.
The Mongol invasion is the symbol of this long period of exile in which the Jewish people must survive through the different empires that are formed and are successively destroyed by new emerging empires. Thus Babylon, symbol of the exile of Israel, is definitely absorbed by a new emerging empire: the Mongol empire. The empires that successively subjugated the people of Israel all eventually disappear while the people of Israel forced to live among the people who are created and who die, crosses the time without disappearing.
 Simon Schwarzfuchs: “Jews in the time of the Crusades”. Chapter: “In the Second Kingdom of Jerusalem”. (French: « Les Juifs au temps des Croisades ». Chapitre : «Dans le deuxième royaume de Jérusalem » (p.161 à 163) ).
 Henri Graetz: “HISTORY OF THE JEWS / THIRD PERIOD – DISPERSION”. Second epoch – Science and Jewish poetry at their peak Chapter VIII – Dissensions in Judaism. Obligation to carry the wheel – (1205-1236). (French: « HISTOIRE DES JUIFS / TROISIÈME PÉRIODE — LA DISPERSION ». Deuxième époque — La science et la poésie juive à leur apogée Chapitre VIII — Dissensions dans le judaïsme. Obligation de porter la rouelle — (1205-1236).