Iews, for though in Germany there be some indeed that practise usury;
yet the most part of them that live in Turky, Italy, Holland and
Hamburg, being come out of Spaigne, they hold it infamous to use it; and
so with a very small profit of 4. or 5. per Cent, as Christians
themselves do, they put their money ordinarily in Banco: for to lay out
their money without any profit, was commanded only toward their brethren
of the same Nation of the Iews; but not to any other Nation. And however
by this Charity is not hurt: for it stands in good reason, that every
one should gain and get some advantage with his money, to sustaine his
own life: and when any one to supply his own wants, doth take some
course of Marchandise, by which he hopes to gaine by other mens moneys
taken up on trust, ’tis no inhumanity to reckon and take from him use:
For as no man is bound to give his goods to an other; so is he not bound
to let it out, but for his own occasions and profit, and not to leave
himself destitute of the profit he could make of the monyes. Onely this
must be done with moderation, that the usury be not biting and
exorbitant, which the Christians themselves use, amongst themselves; as
even in the Mounts of Piety at Padua, Vicenza and Verona is to be seen,
where they take 6 per Cent, and elsewhere yet much more. This in no
manner can be called Robbery, but is with consent and will of the
Contracter; and the same Sacred Scripture, which allows usury with him
that is not of the same Religion, forbids absolutely the robbing of all
men, whatsoever Religion they be of. In our Law it is a greater sinne to
rob or defraud a stranger, than if I did it to one of my own profession:
because a Jew is bound to shew his charity to all men: for he hath a
precept, not to abhorre an Idumean, nor an Egyptian; and that he shall
love and protect a stranger that comes to live in his land. If
notwithstanding there be some that do contrary to this, they do it not
as Iewes simply, but as wicked Iewes, as amongst all nations there are
found generally some Usurers.
2. As for _killing of the young children of Christians_; it is an
infallible truth what is reported of the Negros of Guinea and Brazil,
that if they see any miserable man that hath escaped from the danger of
the sea, or hath fallen or suffered any kind of ill-fortune, or
Shipwrake, they persecute and vex him so much the more, saying, _God
curse thee_. And wee that live not amongst the Blacke-moors and
wild-men, but amongst the white and civilized people of the world, yet
wee find this an ordinary course, that men are very prone to hate and
despise him that hath ill fortune; and on the other side, to make much
of those whom fortune doth favour. Hereof the Christians themselves have
good experience; for during the times of their suppression and
persecution under the Roman Empire, they were falsely slandred of divers
Emperours and tyrannicall Princes. Nero accused them, that they had set
Rome on fire; Others, that they were Witches and Conjurers; and others
againe that they slew their children to celebrate their Ceremonies, as
wee find in divers Authors. Even so likewise it is with the Jewish
Nation, that now is dispersed and afflicted, though they have moneys:
There is no slander nor calumny that is not cast upon them, even the
very same ancient scandall that was cast of old upon the innocent
Christians, is now laid upon the Jews. Whereas the whole world may
easely perceive, it is but a meer slander, seeing it is known that at
this day, out of Jerusalem, no sacrifice nor blood is in any use by
them, even that blood which is found in an Egg is forbidden them, how
much more mans blood? Moreover I could produce divers memorable examples
which out in our own times in Araguza to a Jew: how he was accused of
this same wickedness, and not confessing it, how they imprisoned him
betwixt to walls, and being in that distresse, how he cited before God
all the Judges to answer there for what they did; and how within a year
after, many of the Iudges died, and those that lived, fearing the like
might befall them, and loose their lives, set him free: But I must not
be too prolix; it may suffice to say, that by the Pope himself it was
defined in full Counsell the accusation to be false; and so likewise
judged all the Princes of Italy; as also Alphonso the Wise, King of
Spain, and that it was onely a meer invention to drink the blood, and to
swallow up the goods of the harmlesse Iews.
3. As for the _third_ Point, I say, that although Ferdinand & Isabell,
giving colour to so indiscreet a determination, said, that they induced
the Nobles to become Iews, yet truely this cannot be said, but by some
false informations. For if so be, amongst those difficulties and
impossibilities, it may happen, that some of the Sect of the Papists, of
a better mind, embrace the Iewish Religion; it cannot therefore be
presumed, that they were induced thereunto by the Iews; seeing the Iews
do not entice any man to professe their Law: But if any man of his own
free-will come to them, they by their rites & Ceremonies are obliged to
make proof of them, whether they come for any temporall interest, and to
persuade them to look well to themselves what they do: that the Law unto
which they are to submit themselves, is of many precepts; and doth
oblige the transgressor to many sore punishments. And so we follow the
example of Nahomi, cited in the Sacred Scripture, who did not persuade
Ruth to go along with her; but said first to her: _Orpa thy sister
returned to her Nation and her Gods; go thou and follow her_. But Ruth
continuing constant, then at length she received her.
Besides this, the Iews indeed have reason to take care for their own
preservation; and therefore will not go about by such wayes to make
themselves odious to Princes and Common-wealths, under whose Dominions
they live.
Now, because I beleive, that with a good conscience I have discharged
our Nation of the Iews of those three slanders or calumnies, as
elsewhere I have more at large written about it; I conceive I may from
those two qualities, of Profitablenesse and Fidelity conclude, that such
a Nation ought to be well entertained, and also beloved and protected
generally of all. The more, considering they are called in the Sacred
Scriptures, the Sons of God; and ’tis said by all the Prophets, that
they who shall wrong them, shall be most severely punished; and that he
that toucheth them, toucheth the apple of Gods eye. And at least, it was
alwayes the opinion of Augustine, as he made it appear in his works
_Libr. de Doctrina Christiana cap._ 28. where he saith, _Quod omnes
homines æque diligendi sunt_. That all men are equally to be beloved.
Now, having proved the two former Points. I could adde a third, viz. of
the Nobility of the Iews: but because that Point is enough known amongst
all Christians, as lately yet it hath been most worthily and excellently
shewed and described in a certain Book, called, _The Glory of Iehudah
and Israel_, dedicated to our Nation by that worthy Christian Minister
Mr. _Henry Iessey_, (1653. in Duch) where this matter is set out at
large: And by Mr. _Edw. Nicholas_ Genleman, in his Book, called, _An
Apologie for the Honorable Nation of the Iews, and all the Sons of
Israel_ (1648. in English.) Therefore I will here forbeare, and rest on
their saying of our King Salomon, the wisest on earth, _Let another mans
mouth praise thee, and not thine own_. Which is the close of _Rabbi
Menesse Ben-Israel_, a Divine, and Doctor in Physick, in the _Strand_
over against the _New-Exchange_ in _London_.
FINIS.
[Illustration:
Menasseh ben Israel.
from a portrait by Rembrandt, now in the Hermitage Collection, St.
Petersburg
]
VINDICIÆ
JUDÆORUM,
OR A
LETTER
In Answer to certain Questions propounded by a Noble and Learned
Gentleman, touching the reproaches cast on the Nation of the JEVVES;
wherein all objections are candidly, and yet fully cleared.
_By_ Rabbi Menasseh Ben Israel _a Divine and a Physicyan_.
Printed by _R. D._ in the year 1656.
[Illustration]
_Most Noble, and Learned Sir_,
I have received a letter from your worship, which was welcome to me; and
I read it, because yours, with great delight; if you will please to
allow for the unpleasantnesse of the subject. For I do assure your
worship, I never met with any thing in my life which I did more deeply
resent, for that it reflecteth upon the credit of a nation, which
amongst so many calumnies, so manifest, (and therefore shamefull) I dare
to pronounce innocent. Yet I am afraid, that whilst I answer to them, I
shall offend some, whose zeal will not permit them to consider, that
self vindication, as defensive armes, is naturall to all; but to be
wholly silent, were to acknowledge what is so falsly objected. Wherefore
that I may justifie my self to my own conscience, I have obeyed your
worships commands: for your request must not be accounted lesse, at
least by me. I presume your worship cannot expect either prolix, or
polite discourses upon so sad a subject; for who can be ambitious in his
own calamity? I have therefore dispatcht onely some concise, and brief
relations, barely exceeding the bounds of a letter; yet such as may
suffice you, to inform the Rulers of the _English_ nation, of a truth
most reall, and sincere; which I hope they will accept in good part,
according to their noble, and singular prudence and piety. For
innocencie being alwayes most free from suspecting evil, I cannot be
perswaded, that any one hath either spoken, or written against us, out
of any particular hatred that they bare us, but that they rather
supposed our coming might prove prejudiciall to their estates, and
interests; charity alwayes beginning at home. Yet notwithstanding I
propounded this matter under an argument of profit (for this hath made
us welcome in other countries) and therefore I hope I may prove what I
undertake. However, I have but small encouragement to expect the happy
attainment of any other design, but onely that truth may be justified of
her children. I shall answer in order to what your worship hath
proposed.
THE FIRST SECTION.
And in the first place, I cannot but weep bitterly, and with much
anguish of soul lament that strange and horrid accusation of some
Christians against the dispersed, and afflicted _Iewes_ that dwell among
them, when they say (what I tremble to write) that the _Iewes_ are wont
to celebrate the feast of unleavened bread, fermenting it with the bloud
of some Christians, whom they have for this purpose killed: when the
calumniators themselves have most barbarously and cruelly butchered some
of them. Or to speak more mildly, have found one dead, and cast the
corps, as if it had been murdered by the _Iewes_, into their houses or
yards, as lamentable experience hath proved in sundry places: and then
with unbridled rage and tumult, they accuse the innocent _Iews_, as the
committers of this most execrable fact. Which detestable wickednesse
hath been sometimes perpetrated, that they might thereby take advantage
to exercise their cruelty upon them; and sometimes to justifie, and
patronize their massacres already executed. But how farre this
accusation is from any semblable appearance of truth, your worship may
judge by these following arguments.
1. It is utterly forbid the _Iewes_ to eat any manner of bloud
whatsoever, _Levit._ Chapter 7.26. and _Deuter._ 12. where it is
expresly said וכל דם _And ye shall eat no manner of bloud_, and in
obedience to this command the _Iewes_ eat not the bloud of any animal.
And more then this, if they find one drop of bloud in an egge, they cast
it away as prohibited. And if in eating a piece of bread, it happens to
touch any bloud drawn from the teeth, or gummes, it must be pared, and
cleansed from the said bloud, as it evidenely appeares in _Sulhan
Haruch_ and our rituall book. Since then it is thus, how can it enter
into any mans heart to believe that they should eat humane bloud, which
is yet more detestable, there being scarce any nation now remaining upon
earth so barbarous, as to commit such wickednesse?
2. The precept in the Decalogue _Thou shalt not kill_ is of generall
extent; it is a morall command. So that the _Iewes_ are bound not onely,
not to kill one of those nations where they live, but they are also
oblig’d by the law of gratitude, to love them. They are the very words
of R. _Moses_ of _Egypt_ in _Iad a Razaka_, in his treatise of Kings,
the tenth Chapter, in the end, _Concerning the nations, the ancients
have commanded us to visit their sick and to bury their dead, as the
dead of Israel, and to relieve, and maintain their poor, as we do the
poor of Israel, because of the wayes of peace, as it is written, God is
good to all, and his tender mercies are over all his works_. Psal.
145.9. And in conformity hereto, I witnesse before God blessed for ever,
that I have continually seen in _Amsterdam_ where I reside, abundance of
good correspondency, many interchanges of brotherly affection, and
sundry things of reciprocall love. I have thrice seen when some
_Flemine_ Christians have fallen into the river in our ward, called
_Flemburgh_, our nation cast themselves into the river to them, to help
them out, and to deliver their lives from death. And certainly he that
will thus hazard himself to save another, cannot harbour so much cruell
malice, as to kill the innocent, whom he ought out of the duty of
humanity to defend and protect.
3. It is forbidden _Exodus_ 21.20. to kill a stranger; _If a man smite
his servant, or his maid with a rod, and he die under his hand, he shall
surely be punished, notwithstanding, if he continue a day or two, he
shall not be punished, for he is his money_. The text speaks of a
servant that is one of the Gentile nations, because that he onely is
said to be the _money_ of the _Iew_, who is his master, as _Aben Ezra_
well notes upon the place. And the Lord commands, that if he die under
the hand of his master, his master shall be put to death, for that as it
seems, he struck him with a murderous intent. But it is otherwise if the
servant dies afterwards, for then it appeares, that he did not strike
him with a purpose to kill him; for if so, he would have killed him out
of hand, wherefore he shall be free, and it may suffice for punishment
that he hath lost his money. If therefore a _Iew_ cannot kill his
servant, or slave that is one of the nations, according to the law, how
much lesse shall he be impowred to murder him that is not his _enemy_,
and with whom he leads a quiet and a peaceable life? and therefore how
can any good man believe that against his holy law, a _Iew_ (in a
strange countrey especially) should make himself guilty of so execrable
a fact?
4. Admit that it were lawfull (which God forbid) why should they eat the
bloud? And supposing they should eat the bloud, why should they eat it
on the Passeover? Here at this feast, every confection ought to be so
pure, as not to admit of any leaven, or any thing that may fermentate,
which certainly bloud doth.
5. If the _Iewes_ did repute, and hold this action (which is never to be
named without an epethite of horrour) necessary, they would not expose
themselves to so eminent a danger, to so cruell and more deserved
punishment, unlesse they were moved to it by some divine precept; or at
least, some constitution of their wise men. Now we challenge all those
men who entertain this dreadfull opinion of us, as obliged in point of
justice, to cite the place of Scripture, or of the Rabbins, where any
such precept, or doctrine is delivered. And untill they do so, we will
assume so much liberty, as to conclude it to be no better then a
malicious slander.
6. If a man, to save his life, may break the Sabbath, and transgresse
many of the other commands of the law, as hath been determined in the
Talmud; as also confirmed by R. _Moses_ of _Egypt_, in the fifth Chapter
of his treatise of the fundamentalls of the law; yet three are excepted,
which are, _idolatry_, _murther_, and _adultery_; life not being to be
purchased at so dear a rate, as the committing of these heinous sins: an
innocent death being infinitely to be preferred before it. Wherefore if
the killing of a Christian, as they object, were a divine precept, and
institution, (which far be it from me to conceive) it were certainly to
be null’d and rendred void, since a man cannot perform it, without
indangering his own life; and not onely so, but the life of the whole
congregation of an entire people; and yet more, since it is directly a
violation of one of these three precepts, _Thou shalt do no murder_:
which is intended universally of all men, as we have said before.
7. The Lord, blessed for ever, by his prophet _Ieremiah_ Chap. 29.7.
gives it in command to the captive Israelites that were dispersed among
the heathens, that they should continually pray for, and endeavour the
peace, welfare and prosperity of the city wherein they dwelt, and the
inhabitants thereof. This the _Iewes_ have alwayes done, and continue to
this day in all their Synagogues, with a particular blessing of the
Prince or Magistrate, under whose protection they live. And this the
Right Honourable my Lord _St. Iohn_ can testifie; who when he was
Embassadour to the Lords the States of the united Provinces, was pleased
to honour our Synagogue at _Amsterdam_ with his presence, where our
nation entertained him with musick, and all expressions of joy and
gladnesse, and also pronounced a blessing, not onely upon his honour,
then present, but upon the whole Common-wealth of _England_, for that
they were a people in league and amity; and because we conceived some
hopes that they would manifest towards us, what we ever bare towards
them, _viz._ all love and affection. But to return again to our
argument, if we are bound to study, endeavour, and sollicite, the good
and flourishing estate of the city where we live, and the inhabitants
thereof, how shall we then murder their children, who are the greatest
good, and the most flourishing blessing that this life doth indulge to
them.
8. The children of Israel are naturally mercifull, and full of
compassion. This was acknowledged by their enemies, _Kings_ 1.20, 31.
when _Benhadad_ King of _Assyria_ was discomfited in the battel, and
fled away, he became a petitioner for his life to King _Ahab_, who had
conquered him; for he understood that _the Kings of the house of Israel
were mercifull Kings_; and his own experience confirmed it, when for a
little affection that he pretended in a complement, he obtained again
his life and fortunes, from which the event of the warre had disentitled
him. And when the _Gibeonites_ made that cruell request to _David_, that
seven of _Saul’s_ sons who were innocent, should be delivered unto them,
the prophet saies, _now the Gibeonites were not of the children of
Israel_, Sam. 2.21, 2. as if he had said, in this cruelty, the piety of
the Israelites is not so much set forth, as the tyranny, and implacable
rage of the Gentiles, the _Gibeonites_. Which being so, and experience
withall declares it, _viz._ the fidelity which our nation hath
inviolably preserved towards their superiours, then most certainly it is
wholly incompatible, and inconsistent with the murdering of their
children.
9. There are some Christians, that use to insult against the _Iewes_, as
Christian homicides, that will venter to give a reason of these
pretended murtherous practises. As if the accusation were then most
infallibly true, if they can find any semblance of a reason why it might
be so. As they say, that this is practised by them in hatred and
detestation of Jesus of Nazareth. And that therefore they steal
Christian Children, buffeting them in the same manner that he was
buffetted; thereby to rub up, and revive the memory of the aforesaid
death. And likewise they imagine that the _Iewes_ secretly steal away
crosses, crucifixes, and such like graven images, which Papists
privately and carefully retein in their houses, and every day the
_Iewes_ mainly strike, and buffet, shamefully spitting on them, with
such like ceremonies of despight, and all this in hatred of Jesus. But I
admire what they really think, when they object such things as these,
laying them to our charge. For surely we cannot believe, that a people,
otherwise of sufficient prudence, and judgement, can perswade themselves
into an opinion that the _Iewes_ should commit such practises, unlesse
they could conceive they did them in honour and obedience to the God
whom they worship. And what kind of obedience is this they perform to
God blessed for ever, when they directly sin against that speciall
command _Thou shalt not kill_? Besides, this cannot be committed without
the imminent, and manifest perill of their lives and fortunes, and the
necessary exposing themselves to a just revenge. Moreover, it is an
_Anathema_ to a _Iew_ to have any graven images in his house, or any
thing of an idol, which any of the nations figuratively worship, _Deut._
7.26.
10. _Matthew Paris_ p. 532. writes, how that in the year 1240. the
_Iewes_ circumcised a Christian child at _Norwich_, and gave him the
name _Iurnin_, and reserved him to be crucified, for which cause many of
them were most cruelly put to death. The truth of this story will
evidently appear upon the consideration of its circumstances. He was
first circumcised, and this perfectly constitutes him a _Iew_. Now for a
_Iew_ to embrace a Christian in his armes, and foster him in his bosome,
is a testimony of great love and affection. But if it was intended that
shortly after this child should be crucified, to what end was he first
circumcised? If it shall be said it was out of hatred to the Christians,
it appears rather to the contrary, that it proceeded from detestation of
the _Iewes_, or of them who had newly become proselytes, to embrace the
_Iewes_ religion. Surely this supposed pranck (storied to be done in
popish times) looks more like a piece of the reall scene of the Popish
_Spaniards_ piety, who first baptiz’d the poor _Indians_, and afterwards
out of cruel pity to their souls, inhumanely butchered them; then of
strict-law-observing _Iewes_, who dare not make a sport of one of the
seales of their covenant.
11. Our captivity under the Mahumetans is farre more burdensome, and
grievous then under the Christians, and so our ancients have said, _it
is better to inhabit under Edom then Ismael_, for they are a people more
civill, and rationall, and of a better policie, as our nation have found
experimentally. For, excepting the nobler, and better sort of _Iewes_,
such as live in the Court of _Constantinople_, the vulgar people of the
_Iewes_ that are dispersed in other countries of the Mahumetan Empire,
in _Asia_ and _Africa_, are treated with abundance of contempt and
scorn. It would therefore follow, that if this sacrificing of children
be the product and result of hatred, that they should execute and
disgorge it much more upon the Mahumetans, who have reduced them to so
great calamity and misery. So that if it be necessary to the celebration
of the Passeover, why do they not as well kill a _Mahumetan_? But
although the _Iewes_ are scattered, and dispersed throughout all those
vast territories, notwithstanding all their despite against us, they
never yet to this day forged such a calumnious accusation. Wherefore it
appeares plainly, that it is nothing else but a slander, and such a one,
that considering how the scene is laid, I cannot easily determine
whether it speak more of malice, or of folly: certainly Sultan _Selim_
made himself very merry with it, when the story was related him by
_Moses Amon_ his chief Physicyan.