God said Israel is the land where milk and honey flow.

Unfortunately, God could not help the Jews while they were attacked by the Muslims, so that around 1750 there were more Jews living in Europe than in the land that the Lord God (Yahweh) had given to the Jews.

The „10 commandments“ of the Torah definitely state that the Jews should also live in the land that God has given them.
Unfortunately, life for the Jews in Israel must have been so terrible that, as a majority society, they preferred to live in Christian Europe rather than under the rule of the Muslims in the Arab states or in Palestine.

The Life of Jews in the Past

Anas bin Malik says in the Hadith Al Bukhari 2617
A Jewish woman brought a poisoned (cooked) sheep for the Prophet Muhammad (صلى الله عليه وسلم), who ate it. She was brought to the Prophet and he was asked, „Shall we kill her?“ He said no.“
I continued to see the effect of the poison on the palate of the mouth of the Messenger of Allah (صلى الله عليه وسلم).

All states that refer to the Sharia and thus also to the statements of the hadiths for their jurisdiction know that the Jews killed their prophet Mohammed.

How can there be peace between Muslims and Jews, especially that there are other terrible things about the Jews in the Koran? Self-deception ultimately brings nothing to my fellow human beings.
Since the 12 years of National Socialism are only the blink of an eye in the six-thousand-year history of Judaism, I will largely ignore those 12 years in this description of history.

However, according to the Torah, the Jews are in the right. The Torah says that the Jews should kill the Prophet. This is written in the 5th book of Moses chapter 13 sentence 6.

The cradle of the Jews was in Egypt, that of the free people began at Mount Sinai and then 5780 years ago most Jews lived in Israel. God Yahweh said Israel is the land where milk and honey flow.
The Jews were able to live well in Israel until the year 4t460, since the Christians, who had been living parallel for about 600 years, only wanted to persuade the Jews to give up their own faith peacefully by proselytizing. However, around the year 4460 a new religion came on which would become known as Islam.
The Muslims were much more brutal towards the Jews and often fought them.

Jewish immigration to the Arabian Peninsula

The history of the Jews on the Arabian Peninsula dates back to biblical times. The Jewish tribes of Arabia were ethnic groups professing the Jewish faith that inhabited the Arabian Peninsula before and during the advent of Islam. In the north, where they were connected to the Jewish population of the Levant and Iraq, in the Turkish coastal plains. In the south, in Yemen. In Islamic tradition, the Jewish tribes of the Hejaz were considered descendants of the ancient Hebrews. According to Muslim sources, they spoke a language other than Arabic, which Al-Tabari claims is Persian. This implies that they were connected to the great Jewish center in Babylon. Currently, some Jewish communities are developing on the Arabian Peninsula as a result of the expansion of economy and trade, as well as increasing tolerance towards Jews, such as in Bahrain and the United Arab Emirates.

Jewish immigration to the Arabian Peninsula

There is some evidence that Judaism found its place on the Arabian Peninsula through the immigration of Jews, which took place mainly in six periods:

After the collapse of the Kingdom of Judah in 586 BC.

After the Roman conquest of Judea.

After the Jewish revolt in 66 AD and the destruction of Jerusalem by Titus in 70 AD, exiles found a home in the desert.

Survivors of the Bar Kokhba uprising in 135 AD who sought religious freedom in the Arabian desert instead of living under the yoke of the Romans.

Immigration, around 300 AD, of people known in Islamic literature as Banu Aus and Banu Khazraj who fled from the Ghassanids in Syria.

Migration from Judea to the southern Arabian Peninsula to ride the rise of the Himyarite kingdom around 380 AD. Immigration to the Arabian Peninsula began in earnest in the 2nd century AD, and in the 6th and 7th centuries there was a sizeable Jewish population in Hejaz, mainly in and around Medina. This was partly due to the adoption of Judaism by such leaders as Dhu Nuwas.

Conversion to Judaism

The Himayari kings (חִמְיָר – Homerite) seem to have abandoned polytheism and converted to Judaism around 380 AD, a few decades after the conversion of the Ethiopian kingdom of Aksum to Christianity (328 AD). Judaism does not proselytize and often discourages conversion to Judaism; He claims that all people have a covenant with God, and instead encourages non-Jews to uphold the Seven Laws, which he believes were given to Noah. Conversions to Judaism are therefore relatively rare. The move was quite logical and had little directly to do with religion. There were many Jewish merchants living in Himyar, connected to the Jewish communities scattered throughout the East. In connection with the world trade in incense, the aristocracy and the royal court of Himyar were interested in biblical views. Some went to the end and converted to Judaism. The Himyarite kingdom is said to have been ruled by the Du Yazan dynasty of Jewish converts as early as the late fourth century before Dhu-Nuwas. In 500 AD, at a time when the kingdom of Yemen extended far into northern Arabia and included Mecca and Medina, King Abu-Kariba Assad, the father of Zoran Yusuf Dhu-Nuwas (of the Tobban tribe), converted to Judaism, as did several tribal leaders under him and probably a significant portion of the population. The Jewish monarchy in Ḥimyar ended with the reign of Yṳsuf, known as Dhū Nuwās. The mother of Dhū Nuwās may have been a Jew herself, who came from the Mesopotamian city of Nisibis. If so, this would place their origins in the sphere of the Sassanid Empire and illuminate possible political reasons for its later actions against the Christians of Arabia, who were natural allies of the Byzantine Empire.

News of the slaughter quickly spread throughout the Roman and Persian realms, and refugees from Najran even reached the court of the Roman Emperor Justin I himself, asking him to avenge the martyr Christians.

Dhu Nuwas had burned the Christians in Najran. Dhū Nuwās committed suicide by riding his horse into the Red Sea in 510. It was during his reign that the Himyarite kingdom began to become a tributary state of Aksum.

Through Christian and Muslim rule, Jews continued to have a strong presence on the Arabian Peninsula. This is evident not only in Muhammad’s (often conflictual) dealings with them, but also in the influence that Judaism had on the rituals and prohibitions of the new religion (daily prayers, circumcision, ritual purity, pilgrimage, charity, prohibition of images and eating pork).

Arabized Jews or Arab Jews

Jews from the Yemeni city of Sana have a tradition that their ancestors settled in Yemen forty-two years before the destruction of the First Temple. The Banu Habban in South Yemen have a tradition of being the descendants of Judeans who settled in the area before the destruction of the Second Temple. These Judeans allegedly belonged to a brigade sent by King Herod to support the Roman legions fighting in the region.

By the end of the fifth century, the Banu Aus and Banu Khazraj had become masters of Yathrib. During these events, or possibly in coordination with them, Yathrib hosted a noble visitor. In 470 AD, the Persian king Firuz tried to wipe out the exilarches. The exilarch Huna V, the son of the Mar-Zutra-Bar Mar-Zutra, brought his daughter and part of his entourage to Yathrib (Medina) for safety.

It is believed that the main reason why the Banu Aus and Banu Khazraj decided to settle in this city is that their prophecies foretold the coming of a new prophet on the Arabian Peninsula near the city of Yethrib, but when Muhammad came to them, most Jews rejected his message. since he was not a Jewish descendant.

Arab Jews are Jews who live in or originate from the Arab world. The largest Jewish communities in the Arab world are located in Morocco and Tunisia. Smaller Jewish populations of 100 people or fewer exist in Algeria, Egypt, Lebanon, Syria, Bahrain, Yemen, the United Arab Emirates, and Qatar. Some Arab countries such as Libya, Sudan, Saudi Arabia, Oman and Jordan no longer host Jewish communities.

Jewish tribes of Medina

In the 6th and 7th centuries, there was a sizeable Jewish population in Hejaz, mainly in and around Medina (or Yathrib, as it was then called), Khaybar and Tayma. Noteworthy are the three main Jewish tribes that settled in Medina before the rise of Islam in Arabia: the Banu Nadir, the Banu Qainuqa and the Banu Qurayza. Banu Nadir was hostile to Muhammad’s new religion. Other Jewish tribes lived relatively peacefully under Muslim rule. Jewish tribes reportedly came to Hijaz in the wake of the Jewish-Roman wars and introduced agriculture, placing them in a culturally, economically, and politically dominant position.

Jews and Muslims have as much in common as monkeys and pigs.
In the Koran, Moses is often accused of misinterpreting the words of his God.
In the Koran, Jews are often accused of telling lies and lies about God, so they are cursed.
Since Jews are fortunate to be able to read and thanks to the fact that they can read the Koran like the Muslims, the Jews also notice that the Muslime are not well-disposed towards them.

Muhammad marched against Khaybar in May and June 628 with 1600 to 1800 men and 100 horses. The march of the Muslims was kept secret and proceeded quickly, which is why they were noticed late. The inhabitants of Khaybar took refuge in their homes and from then on entrenched themselves in fortresses. It had been known for some time that Mohammed would attack Khaybar, but had not made any preparations for it. In Khaybar, there was no political authority that could have planned a common defense; they relied on the support of the neighboring tribes, and indeed the Ghatafan rushed to their aid, but turned back before there could be a fight. Later they embraced Islam.

After a bloody confrontation in front of one of the fortresses, the Jews avoided fighting in the open field. Therefore, Muhammad was forced to besiege each fortress individually and to wait for a surrender of the respective defenders, since he had only the most primitive means at his disposal for an attack on such fortresses. Meanwhile, under cover of darkness, the besieged nevertheless managed to transfer women, children and treasures from one fortress to another, as the situation demanded; sometimes even soldiers went from one region to another to make their defenses more effective.

During the siege there were some clashes, which were preceded by duels; among the Jews there were spies and traitors who, in order to save their own skin, gave useful information to Muslims, especially about the use of certain military equipment that Muslims learned to use at that time.

A prisoner from one of the fortresses, Safiyya, the wife of one of Khaybar’s Jewish leaders, was married by Muhammad as part of the booty. Her husband was killed because he refused to reveal the location of the Banu Nadir treasure.

When the defenders stubbornly resisted in one of the fortresses, Abu Bakr and then Umar took the lead in the attacks in the hope of breaking through their defenses. When these failed, however, Mohammed chose Ali as the leader of one of these attacks, who succeeded (according to tradition with superhuman strength) in capturing the fortress.

After about six weeks of fighting, a treaty was concluded between the Jews of Khaybar and Muhammad. After agreeing to the demands set out therein, they capitulated. It was stipulated that as long as they gave half of their proceeds to the Muslims who had participated in the battle, they could continue to remain in their original settlement area and cultivate it. This treaty became a precedent in later legal discussions about the treatment of subjugated populations. (see also: Dhimma) Khaybar was now the first territory conquered by the Islamic community and brought under their rule.

The events of the campaign are often updated today in Islamist circles as a slogan: this is how Hezbollah calls an Iranian import missile with which it repeatedly attacked Israel, Khaibar-1, and one of the attackers of Bali, Amrozi bin Nurhasyim, entered the courtroom with the cry: To Arabic:
„Khaybar, Khaybar, oh Jews! Mohammed’s army is coming back soon!“
The same slogan was heard at demonstrations in Germany and Austria. This happened, for example, during protests against Israel’s actions in the Gaza Strip in the summer of 2014, as well as during the Israel-Gaza conflict in 2021 and after the US recognition of Jerusalem as the capital of Israel in autumn 2017.

In the Koran it says, analogously, also spreads the faith of Allah with the sword in his hand.
In the 47th Suhre it says:
If you meet those who disbelieve (in battle), strike your neck. When you have finally struck them down heavily, put the shackles firmly on them. Thereafter (leave) them free as a blessing or for ransom, until the war lays its burdens. This (should be so)! And if Allah willed, He would truly defeat them (alone). But he wants to test one of you by the other. And to those who are killed in the way of Allah, He will not let their works fail.
(End of quote)

The Koran sometimes refers to Jews and Christians as book owners (scholars of the Scriptures), but sometimes also as infidels. And if the Muslims are to beat the neck, then they are apparently to cut off the head with the sword in their hand.

The levying of the jizya tax on the subjugated non-Muslim population, insofar as they are so-called scribes (ahl al-kitab), i.e. Jews and Christians, is based on the Qur’anic word Sura 9, verse 29, which Rudi Paret translates as follows:

„Fight against those who do not believe in Allah and the Last Day and do not forbid (or: declare forbidden) what Allah and His Messenger have forbidden, and do not belong to the true religion – from those who have received the Scriptures – (fight against them) until they meekly come out of hand (?) Pay tribute!

According to concurring statements of Qur’anic exegesis (tafsīr) – including at-Tabari, Ibn Kathir and az-Zamachshari – this verse was written against the historical background of Muhammad’s campaigns against Byzantium and its allies of Arab origin in the north of the Arabian Peninsula in 629.

Sura 9:29 was the basis of legal discussions in the legal literature of the late 7th and early 8th centuries. The amount of the tax depended on the extent of the taxpayer’s personal property and was therefore not a collective tax.

Islamic jurisprudence deals with jizyah in the chapters of jihad and in the writings on Islamic martial law, in which the rights and duties of non-Muslims are regulated exclusively from an Islamic point of view. By paying this poll tax, they became „wards“ who, under Muslim authority, enjoyed protection of their lives and property – the extent of which was again determined by Islamic law – as well as the right to freely exercise their religious customs, which were also subject to the restrictions of the Islamic laws in force.

The Jews who lived there at the time of the occupation of Spain by the Muslim Berber tribes were also oppressed and the Jews had to pay special taxes and were not allowed to carry weapons on public roads.
The Jews were allowed to work for the Muslims, but they were treated noticeably worse so that they felt quite subjugated.

Such discrimination is normal in Islam and it is the same thing that today’s Cairo Declaration of Human Rights stipulates. Rights only for Muslims. In court, a woman’s testimony is worth half as much as a man’s, but Muslim women are still superior to infidels.
The states that signed the Cairo Declaration of Human Rights in the last century have consciously and benevolently cemented discrimination against Jews and people baptized as a permanent condition.

The oldest legal provisions on the taxation of non-Muslims, whose origins date back to the Umayyad period and are associated with names such as al-Auzāʿī, Abū Hanīfa, Mālik ibn Anas and ash-Shafiʿī, are preserved in at-Tabari’s work „The Controversies (Doctrines) of the Jurists“. The immense importance of this type of taxation in the Islamic state and in fiqht is confirmed by the extensive explanations of the jurist Ibn Qayyim al-Jawziya (1292–1350) in his seminal book entitledAhkam ahl al-dhimma/ أحكام أهل الذمة /Aḥkām ahl al-ḏimma/’Legislation for wards‘, in which he summarizes the jizya question on more than 160 pages.

The legitimacy of this tax collection was also discussed extensively and controversially in Islamic legal doctrine. There is unanimity among legal scholars that the legitimacy of the poll tax is based both in the Koran – in the above-mentioned Sura 9, verse 29 – and in the Sunnah of Muhammad and his instructions. Legal scholars – such as ash-Shafiʿī – were of the opinion that the payment of the poll tax was a sign of the subservience of those who do not want to accept the teachings of Islam: „… until they meekly pay tribute from their hands.“

Later Islamic jurists saw in the levying of the poll tax an incentive to „guide“ those who were given the choice of either entering Islam or remaining in their „unbelief“ (kufr). After all, the poll tax – under whatever conditions it was imposed – was seen as a secure source of revenue for the Islamic State: „It is seen as a kind of humiliation for them (non-Muslims) and a (financial) support for us.“ In the contemporary understanding of this tax policy in Islamic history, it says: „The receipt of money in itself is not decisive in the legitimation of jizya. Rather, the decisive factor is the submission of the wards (ahl al-dhimma) to the rule of the Muslims to live in their circle in order to get to know the advantages of Islam and the justice of Muslims. So that these benefits are convincing evidence for them to turn away from unbelief (kufr) and embrace Islam.

Jizya practice in later times

Ottoman Empire

Despite discriminatory restrictions and despite ritual murder legends such as the Damascus affair with subsequent riots, the Jews in the Ottoman Empire had documented rights. They enjoyed freedom of religion, freedom of establishment, freedom of occupation, freedom to travel and the right to manage their own internal affairs. They were exempt from military service against payment of Haraç and Cizye (in brackets the special tax Jezia). Jews founded synagogues and their own educational and cultural institutions. After the founding of the Republic of Turkey, these rights were continued in 1923 in the Lausanne Treaty. Only two years later, however, the Jewish community did not voluntarily renounce the special rights granted to them under Article 42 of the Treaty.

Jewish communities in secular Turkey, as well as Muslim and Christian institutions, were subject to restrictions. In 1927, the estimated number of Jews in Turkey was about 81,400. The number of Jews in the country declined sharply due to the aliyah of Jews from Turkey after the Second World War. In the second decade of the 21st century, about 17,000 Jews remained in Turkey. The vast majority live in Istanbul. Individuals or families live, for example, in Ankara, Edirne or Adana.

In the Ottoman Empire, Sultan Suleiman I. a large part of the income from jizya is used to support the scholars in Mecca and Medina. The Jizya system existed until the time of the Crimean War and was replaced by a military liberation tax (bedel-i askerî/ بدل عسکری) with the Hatt-ı Hümâyûn/ خط همايون /’Magnificent Handwriting‘ of 18 February 1856. After Atatürk’s revolution, jizya was finally abolished; since then, Christians have also been performing military service in Turkey.

Yemen

More detailed information about jizya practice is available from the Jewish communities of Yemen. It is known that before the Ottoman conquest in the 16th century, the Jewish community of Aden had to pay 10,000 buq sheh annually to Jizya. In the city of Rada’ain the 18th century, the Qādī was responsible for collecting the tax. He gave this right to a noble Jew. This person in charge collected the jizya once a month, from dealers twice. If the agreed total amount did not come together, he had to raise the balance himself. The amount of the total jizya sum to be paid was determined in advance and adjusted every few years. Within the Jewish community, there were three tax brackets – the higher, the middle, and the lower. In the early 19th century, all those who owned a horse and a gold ring were assigned to the highest tax bracket, those who owned 16 rials to the middle tax bracket and all others to the lower tax bracket.

In the period of uncertainty towards the end of the 19th century, when Ottoman troops tried to reoccupy the country, the Jews often had to pay the jizya on several sides at the same time. The jizya tax was maintained under Imam Yahya Muhammad Hamid ad-Din. During this time, a Jewish official (maʾmūr) was responsible for the confiscation of jizya, assisted by several assistants (ʿuqqāl). Every year, they compiled lists of Jizya payers in Hebrew script, which were then translated into Arabic and handed over to the treasury (bait al-māl). After confirmation by the responsible minister, the jizya was collected on the basis of this list.

Kufr (Arabicكفر ‚disbelief‘) refers in Islam to the rejection of belief in (Allah), the denial of the prophecy of Muhammad and the Koran as God’s revelation. One such „infidel“ is a kāfir كافر (plural: kuffār and kāfirūn). Consequently, the followers of other monotheistic religions – Jews and Christians – are also referred to askāfir/kuffār.

In ash-Shafiʿīappe ars the term „al-kāfir al-kitābī“الكافر الكتابي, i.e. the unbelieving owner of the scripture from whom a Muslim can inherit, but not vice versa. The book owners (ahl al-kitāb) are already mentioned as infidels (kuffār) in early Qur’anic exegesis. The Koran tator Muqātil ibn Sulaimān (died 767 in Basra) justifies this as follows: „… for the Jews and the Christians in their prayers in the temples and churches (God other gods) join …“. However, according to the jurist Ibn Qayyim al-Jauziya (died 1350), the unbelief of the book owners (kufr ahl al-kitāb) is not as serious as the unbelief of the polytheists, i.e. the followers of the ancient Arab deities. The Andalusian jurist of the Mālikite school of jurisprudence Ibn ʿAbd al-Barr (died 1071 in Játiva) defines the group of payers of jizya accordingly: the Muslim authorities take zero Vorschläge everykāfir kitābī, i.e. from Jews and Christians, furthermore from the Zoroastrian, the idol worshipper and from „all other kinds of infidels (ahl al-kufr ), be they Arabs or non-Arabs‘. Apostates, i.e. those who have fallen away from the religion as Muslims, are not collected this tax, but are treated and punished according to other aspects of Islamic law, i.e. they are „to be killed after a waiting period“.

„Kufr comprises three communities: Judaism, (al-yahūdiyya), Christianity (an-naṣrāniyya), and those who agree that they have no (revealed) Scripture.

All of them have to pay special taxes in the Arab Muslim states.

The Jews have now recognized the new Muslim religion as a danger and relatively few Jews remained in the region of their ancestors. Most of them went into exile in Europe and lived there with the Christian baptized people.

Before the founding of the State of Israel, from the year 800 onwards, more and more Jews lived in Europe than in Arabia or North Africa.
Apparently, there were some reasons for this.
One might assume that Jews in Europe fared better than Jews in Islamic states.

In the Koran, the Jews are accused of breaking the covenant with Allah and the Muslims: „… and because they broke their commitment, we cursed them“ (Sura 5:13; also 4:46; 4:155). In addition, the Jews are considered fraudulent, „… and (because) they took interest when they were forbidden to do so, and fraudulently robbed people of their assets. For the unbelievers of them we have prepared a painful punishment (in the Hereafter)“ (Sura 4:161; Sura 2:100; Sura 9:34). Surah 9:29 calls for struggle against these „infidels“ until they pay the jizyah (a special tax).

How did the Muslim Berber tribes and Moors in Spain behave towards the Jews around the year 1000?

Similar to other regions during the Islamic expansion, after the conquest of large parts of the Iberian Peninsula, the new Muslim rulers were faced with the task of consolidating their rule over a still predominantly non-Islamic population and increasing the coexistence of Muslims, Jews and Christians according to Islamic law. to design. Times of relative tolerance alternated with periods of greater oppression. The beginning of the „Golden Age“ is therefore marked either with the conquest by the Umayyads in 711–18 or the beginning of the reign of Abd ar-Rahman III. It was equated with the end of the Caliphate of Córdoba in 1031, the massacre of Granada in 1066, the invasion of theAlmoravids in 1090 or theAlmohads in the middle of the 12th century. ‚Abd al-Rahman’s personal physician and court official was Hasdai ibn Shaprut, the teacher of Menachem ben Saruq and Dunash ben Labrat. Jewish scholars of this period include Shmuel ha-Nagid, Moses ibn Ezra, Solomon ibn Gabirol, Yehuda ha-Levi. During his reign, Moshe ben Hanoch was appointed rabbi of Córdoba. In the following period, the city became a center of Talmudic science and a meeting place for Jewish scholars.

With the death of Al-Hakam (II) Ibn Abd-ar-Rahman in 976, the caliphate was in dissolution, and the position of the Jews in the successor states, the taifa kingdoms, became more critical. The first major pogrom took place in Granada in 1066. On December 30 of this year, a crowd of Muslims stormed the Caliph’s Palace and murdered a large part of the city’s Jewish population. The Jewish vizier Joseph ibn Naghrela was crucified. More than 1,500 Jewish families, around 4,000 people, were murdered.

After 1090, the situation of the Jews worsened further when the devout Islamic Berber dynasty of the Almoravid occupied al-Andalus from Morocco. Nevertheless, some Jews managed to maintain their position under the Almoravid rulers Yusuf ibn Tashfin and his son Ali III. The physician and poet Abu Ayyub Solomon ibn al-Mu’allam, as well as Abraham ibn Meir ibn Kamnial,  Abu Isaac ibn Muhajar and Solomon ibn Farusal served as viziers (Hebrew Nasi). In 1148, the Almoravids were ousted by the even more devout Almohads. Under their rule, many Jews and even Muslims left the Islamic-controlled areas of al-Andalus, some found refuge in Toledo, conquered by Alfonso VI of León in 1085.

The famous Jewish philosopher Moses Maimonides (1135–1204) was forced to flee al-Andalus to escape his forced conversion. He wrote in his „Letter to Yemen„:

„Dear brothers, because of our many sins, the Most High has cast us among this people, the Arabs, who treat us badly. They make laws for the purpose of oppressing us and making us contemptible. […] There has never been a people who hated, humiliated and despised us as much as this one.“
( Maimonides, 1172 )

At that early time, only 4 million people lived on the territory of Germany.

The most famous scholar of this time was Moses Ben-Maimon, called Maimonides – the most important Jewish thinker of the Middle Ages. The peaceful coexistence of Jews, Muslims and Christians lasted for over six centuries and is called thegolden diaspora. This is contradicted by numerous contemporary historians, who describe this as a „multicultural myth“, since in the Islamic world there could be no question of equal rights for those of other faiths, because it is simply not provided for in Islamic law (Sharia). For example, a pogrom against Jews in Córdoba in 1011 is reported. More than 6,000 Jews were massacred in Fez in 1033. Another major persecution took place on 30 December 1066 with the massacre of Granada, in which 1500 families were killed. In addition, there were violent expulsions such as Kairouan in 1016,Tunis in 1145 or Marrakech in 1232.

The Jews who were expelled from Israel, the land where milk and honey flows, were expelled by Muslims and fled to Europe, logically also had a small problem, since they could never explain to the Christians why they did not live according to the „10 commandments“ of Mount Sinai, when it is said that they should live the Jews in the land. what God the Lord has given them.
Yahweh also famously told the Jews that they should take zero interest when lending money.
In the spatial proximity to that saying is that people who offer sacrifices to other gods as Yahweh are to be killed.
If I am not deceived by everything, Muslims do such things.

In the 2nd book of Moses chapter 22 sentence 24 it says that usurious interest is forbidden and if the Jews are not completely stupid, they also know and knew earlier that Christians pray to the same God as they do, plus of course the additional Jesus.
If supposedly intelligent Jews now wanted to pretend that they did not know this in order to cheat the Christians, they do not make themselves popular by their behavior and are thus the cause of some disputes between Christians against Jews.
The Christians of Europe were able to track the great behavior of their Jewish fellow human beings quite well on the basis of the „10 commandments“ and the 5 books of Moses which are in the Bible and Torah.

Now follows a jump to the Ukraine where in 1903/4 a holocaust of 5 million Jews took place. The New York Times wrote at the time that 5 million Jews were exterminated there.
And the active Ukrainians voluntarily founded the SS Galicia and the SS Nightingale in 1943 to actively participate in the massacre of Babi Yar.

Wikipedia writes that there were 12,000 Jews living in Palestine in 1860 and the Jewish Agency claims that there were 5,200 Jews living in Palestine in 1905.

During the 1920s, 100,000 Jewish and 6,000 non-Jewish immigrants immigrated to Palestine. Especially the immigration of 35,000 Russian Jews from 1919 to 1923 shaped the country for a long time. Land purchased by Jewish agencies was leased only to Jews, and only on the condition that it would be cultivated exclusively by Jewish workers.

( The League of Nations, the predecessor of the UN, decided in 1922 that the Jews should receive a home in Palestine.
The text of the contract is linked below. )

Initially, Jewish immigration to Palestine met with little resistance from non-Jewish Palestinians. Since the „third Aliyah“ (1919 to 1923), however, the steadily growing immigration of mainly European Jews led to cultural and political tensions, which the British Mandate government sought to counter by immigration controlled by immigration certificates. Early on, sections of the Zionist and Arab leaderships, both of which saw themselves as a national independence movement, were irreconcilably opposed to each other. After riots in April 1920 and the first massacres against Jews in 1921 (Jaffa riots), the massacre of Hebron took place in1929, but also violent riots in other parts of the Mandate area.

Of the approximately 20,000 inhabitants who lived in Hebron in 1929, about 800 formed the Jewish community. It consisted mainly of Sephardic Jews who had been living peacefully in Hebron for centuries with their Arab Muslim or Christian neighbors. Since the middle of the 19th century, the proportion of European Jews in Hebron also grew, which caused conflicts especially after the beginning of the British Mandate period and the increasing tensions between Zionists and Arab nationalists. These manifested themselves in isolated attacks on Jewish businesses, especially by young Arabs, disturbances of Jewish prayers in the Machpela cave and other bullying. However, Hebron was considered comparatively quiet and unproblematic, which was one reason why Hebron Jews, unlike Jews in other cities in the Mandate, had not prepared self-defense measures.

In Jerusalem in August 1929, a dispute escalated over the use of the Western Wall. This was mainly due to political reasons. The two hostile national movements of Jews and Arabs alike had declared the Western Wall an object of prestige and held rallies and demonstrations there, which in turn provoked counter-demonstrations and led to bloody clashes.
On August 23, thousands of armed Arab peasants, presumably on the initiative of the „Grand Mufti“ and Arab nationalist Mohammed Amin al-Husseini, traveled from the Jerusalem countryside to the city to attend an event on the Temple Mount. After nationalist speakers inflamed the crowd, serious riots and indiscriminate attacks on Jewish passers-by began. Jewish nationalists responded with no less arbitrary acts of revenge. Both sides also used firearms. The British police had underestimated the situation and called for reinforcements too late, causing the riots in the city to temporarily spiral out of control.

At the same time, rumors were spread in numerous Arab villages and towns that Zionists had attacked praying Muslims in Jerusalem and had taken control of Islamic holy sites. While part of an angry crowd was on their way to Jerusalem in Hebron, the first attacks on Hebron Jews took place on August 23. The police, who were also understaffed in Hebron, took up positions in front of Jewish homes and ordered residents not to go outside. For the Polish-born yeshiva student Shmuel Halewi Rosenholz, the instruction came too late. He was lynched in the street by Arabs and was the first fatality. In the evening and at night, peace returned temporarily. The senior officer of Hebron, the Briton Raymond Cafferata, tried to call for reinforcements during the night, but received the answer that no one was available because of the riots in Jerusalem.

At around 9:00 a.m. on August 24, an Arab mob armed with hatchets and knives began storming Jewish homes in Hebron and looting Jewish businesses, some of them Arab. Cafferata gave the order to shoot into the crowd, which initially had no effect. Only when the police followed the mob into the houses did the violence slowly subside. Among the 67 murdered Jews were mainly Ashkenazi men, but also 12 women and three infants under the age of five. Most of the corpses were mutilated, many were tortured before they died, and many women were raped. Among the nine Arabs killed was an Arab policeman who participated in the atrocities and was shot dead by Cafferata as he was about to kill a Jewish woman with a dagger.

During the Israel-Gaza conflict, Israeli Arabs attacked their Jewish fellow citizens in Lod on May 10, 2021. They set fire to three synagogues, numerous shops and dozens of cars. The town hall and a museum were also attacked. At least two people were seriously injured. Mayor Jair Revivo (Likud) spoke of aKristallnacht. Later, a 33-year-old Arab was shot.

The likewise sharp increase in Arab immigration further intensified the conflicts. According to an official Arab report from 1934, the number of Palestinians who immigrated illegally from spring to summer 1934 was higher than the Jewish immigration authorized by the Mandate administration, which was set at 42,359.

The paramilitary Haganah, founded in 1920 and significantly expanded after 1929, became the forerunner of the Israel Defense Forces. Since 1939, the British Mandate has restricted Jewish immigration and, in the 1939 White Paper, set an immigration quota of 75,000 Jews for a five-year period, which was criticized by both Jews and Palestinians under various auspices.

The Thracepogrom of 1934, often trivialized in Turkey as the „Events of Thrace“ (Turkish: Trakya Olayları), took place between June 21 and July 4, 1934 in Eastern Thrace, which has belonged to Turkey since 1923. The attack by Muslim sections of the population was directed against the Jewish minority living there and was motivated by anti-Jewishness. The number of displaced persons is estimated at up to 10,000; official Turkish figures claim 1000 displaced persons.

Almost simultaneously, at the end of June 1934,Turkish nationalists attacked the Jews of the port city of Çanakkale in the Dardanelles region as well as in the Thracian cities of Edirne, Uzunköprü, Kırklareli, Keşan, Lüleburgaz and Silivri; there were also anti-Jewish demonstrations. Local authorities ordered the Jews to conduct their business and leave their homes within a few days, which they did. Many left their possessions behind or had to sell them at knock-down prices to local Turks; some were able to take their movable belongings with them. In the cities of Edirne (with its community of 7,000 Jews) and Kırklareli, the anti-Jewish riots were pogrom-like. In early July 1934, systematic looting, robbery and rape took place in Kırklareli. The Jewish inhabitants were mistreated and wounded. They were not killed, which is attributed in research to an instruction „from above“. In Edirne, the Jewish quarter remained under the control of marauding Turkish nationalists for days. Jews from these cities, as well as from Tekirdağ, Keşan, Çorlu and Babaeski, fled their ancestral homeland forever. Shops and homes owned by Jews were also damaged or destroyed.

The extent to which the Turkish government was involved in the Thrace pogrom can also be seen from the correspondence of the British ambassador Percy Loraine: “ (…) contrary to all statements by Ismet Inönü and the Ministry of the Interior, our trade attaché has learned from a trustworthy source that the Turkish government decided some time ago to cleanse Thrace of the Jewish element.“ Görgü brings the riots in connection with the Turkish „measures for the military fortification of Thrace in view of the rearmament of Italy. The Jews were considered ‚unreliable‘. According to Article Nine of İskân Kanunu, those who might be suspected of being engaged in espionage should be removed from the border areas.'“ Hatice Bayraktar refers in this context to a „nearly 100-page report, dated mid-June 1934 and thus only a few days before the outbreak of the riots, which had been written by İbrahim Tali, the then Inspector General for Thrace and Çanakkale and thus the highest government representative there. Tali, who had been personally acquainted with President Mustafa Kemal Atatürk since 1916/17 and had extensive powers over all civilian and military forces in his area of office, spoke explicitly of the need to expel the Jews from Thrace.

Also worth mentioning are the Elza Niyego riots (1927) and Varlık Vergisi (1942), the attack by Palestinian terrorists on the Neve Shalom Synagogue (Istanbul) (1986) and, for example, the terrorist attacks against synagogues in Istanbul in 2003;

At the end of the 1920s, the Grand Mufti of Jerusalem Mohammed Amin al-Husseini (1893–1974) initiated relatively intensive cooperation between Islamist and National Socialist circles. During the Second World War, the Grand Mufti openly made himself available for National Socialist propaganda and gave inflammatory speeches against Jews on the radio. As early as 1938, translations of the falsification of the Protocols of the Elders of Zion were circulated at Muslim Brotherhood conferences. In Turkey, the Millî Görüş movement followed, followed by the Palestinian Hamas, as can be seen from its charter of 1988, Hezbollah, al-Qaeda, up to the state ideology in the Islamic Republic of Iran with the founder Ayatollah Khomeini. President Mahmoud Ahmadinejad publicly called for the annihilation of the State of Israel in 2005 and said in 2006 that the mass extermination of Jews in World War II was an excessive exaggeration.

Life is often unbearable for non-Muslims in Muslim-majority states. By 1850, according to the New York Times, there were 6 million Jews living worldwide.

In the USA there were a few thousand at that time and in the Muslim states most likely hardly more than a million.
Thus, several million Jews lived in Europe at that time, because they seem to have fared better in Christian Europe than in Muslim states.

Why the British, who so barbarically restricted the immigration quota to Palestine, cannot be determined. As a Christian majority, they should have known that God Yahweh gave the Jews the State of Israel and that this is their rightful abode.
In the League of Nations Mandate of nineteen hundred and twenty for Palestine, only Article Four states:

A suitable Jewish authority shall be recognized as a public body for the purpose of consulting and cooperating with the administration of Palestine on such economic, social and other matters as may affect the establishment of the Jewish national home and the interests of the Jewish population in Palestine, and always under the control of the administration in order to support and participate in the development of the country.

The Zionist organization is recognized as such as long as its organization and constitution are appropriate in the opinion of the obligatory. It will take steps, in consultation with His Britannic Majesty’s Government, to ensure the cooperation of all Jews willing to assist in the establishment of the Jewish National Home.
(End of quote)

There is still nothing about a restriction of the Jews in the old homeland to settle.

However, the British Commonwealth states, which at that time administered the Mandate of Palestine and its associates, permanently increased the landing fees for ships with Jews on board, making it considerably more difficult to disembark Jews.
… and after the beginning of the Second World War and after the occupation of Poland, the German government immediately tried again to initiate peace negotiations with Great Britain, France and other Commonwealth states.
The British commonwealth, however, did not want peace. For 18 months, the government of the German Reich tried to reach a peace agreement with Great Britain, until the crowning conclusion of Rudolf Hess’s flight (May 1941) to Great Britain.
According to official historiography, if Great Britain had wanted peace, there would have been zero gassings of Jews in concentration camps from November 1941 onwards.

At the turn of the year nineteen hundred and forty-one forty-two, a boat with Jewish refugees once again wanted to head for Palestine and landed in a Turkish port with an engine failure. The British, who at that time apparently had a say in Turkey, were 100 percent opposed to the Jews disembarking in Turkey or Palestine, since the passports of the Jews should be invalid.

Wikipedia writes the following about the sinking:
The inoperable go inter was sighted between 3 and 4 o’clock on the morning of February 24, 1942, about 14 nautical miles north-northeast of the Bosphorus, by the Soviet submarine Shch-213 under the command of First Lieutenant D. M. Deneshko and from a distance of about 1,200 m by a torpedo. Sunk. The hit caused the over 60-year-old ship to sink within a few minutes. In the sinking, 781 refugees and 10 crew members died.

Massacre and Expulsion: The Secret Crimes of the Arab Countries against the Jews

It is long past time to address the terrible injustice that befell and continues to befall Jews in Arab countries. Between 1948 and 1980, more than 900,000 Jews were forcibly expelled from their historic Arab and Persian homelands, but the international community continues to ignore their suffering. The mass expulsion and exodus of the Jews there are part of contemporary history, but unlike in dealing with other peoples, they are neither taught in schools nor remembered in connection with the conflicts in the Middle East.

When we look at the defining moment of the 20th century regarding man’s inhumanity to man, we often think of the sheer barbarity of the Holocaust. But there are many other anti-Jewish massacres in the bloody annals of Jewish history.

Tragically, the forcible expulsion, evacuation and flight of 921,000 Jews of Sephardic and Mizrahi descent from Arab countries and the Muslim world, especially from 1948 to the early 1970s, is often neglected and summarily dismissed. For more than 2,500 years, Jews have lived continuously in North Africa, the Middle East and the Gulf region. The first Jewish population had already settled there at least 1,000 years before the advent of Islam.

Over the generations, Jews in the region often faced various forms of discrimination – and in many cases they had a lower social status than their Muslim compatriots – yet they were loyal citizens who contributed significantly to the culture and development of their respective countries. Despite the positive influence Jews exerted on the places where they lived, in the 20 years following Israel’s 1948 War of Independence, more than 850,000 Jews were forced to leave their homes in Egypt, Lebanon, Syria, Iraq, Yemen, Libya, Morocco, and several other Arab countries. Another major forced migration took place in 1979-80 after the Iranian Revolution and the collapse of the Shah’s regime from Iran, increasing the number of Jewish refugees by another 70,000.

State discrimination against Jews

In 1947, the Political Committee of the Arab League drafted an anti-Jewish law that violently oppressed Jewish residents in all member states. On the international stage, Arab diplomats pretended to ignore the Arab League’s involvement in state-sanctioned discrimination against Jews and publicly sought to blame the Arab „masses“ – and even the United Nations itself – for any danger Jews faced in the region. This covert operation was part of the Arab states‘ attempt to divert attention from the official discriminatory practices of their governments.
Between 1948 and 1951, 260,000 Jews immigrated to Israel from Arab countries, accounting for 56% of total immigration to the newly founded state. The Israeli government’s policy of accepting 600,000 immigrants within four years, doubling the existing Jewish population, met with mixed reactions in the Knesset, as there were voices within the Jewish Agency and the government opposing the promotion of large-scale immigration of Jews from Arab countries.

At present, it is estimated that only about 15,000 Jews live in Arab countries. This mass displacement and exodus are part of modern history, but inexplicably it is neither taught in schools nor remembered in the context of the conflicts in the Middle East.
Edwin Black, the New York Times‘ award-winning international investigative journalist and author of the 2016 book The Farhud, wrote in December 2021: „Today we speak of a largely forgotten ethnic cleansing unprecedented in the history of humanitarian abuses. Let us recall the internationally coordinated expulsion of some 850,000 Jews from Arab and Muslim countries, where they had lived peacefully for 27 centuries. As some know, in 2014 the Israeli government set November 30 as a day of remembrance for this mass atrocity. He had no real identity or a name like ‚Kristallnacht‘. But today, from that day forward, the day will be known as Yom Ha Girush: „Day of Expulsion.“ It has been a journey of years to find and consolidate this identity.“

On September 21, 2012, a special event was held at the United Nations to raise awareness of the problem of Jewish refugees from Arab countries. Then-Israeli Ambassador Ron Prosor called on the United Nations to „establish a documentation and research center“ to document the „850,000 untold stories“ and „gather evidence to preserve their history,“ which he said had been ignored for too long. In Israel alone there are about four million descendants of these Jews from Arab countries and several million throughout the world. Then-Israeli Deputy Foreign Minister Danny Ayalon said, „We are 64 years late, but we are not too late.“ Diplomats from about two dozen countries and organizations, including the United States, the European Union, Germany, Canada, Spain and Hungary, attended the event. In addition, Jews from Arab countries spoke at the event.
In 2019, Rabbi Eli Abadie, former head of the Edmond J. Safra Synagogue in New York, said in his eloquent speech at a one-day seminar at the Center for Jewish History in Manhattan titled „The End of Jewish Community Life in Arab Countries,“ that „the issues surrounding the ‚Palestinian‘ refugees are often covered in the United Nations, news media, and legal journals. Little has been written about the Jews expelled from Arab countries. Of the nearly 1,120 UN resolutions on Israel and the so-called „Palestinians,“ nearly 200 resolutions deal specifically with „Palestinian“ refugees; in contrast, not a single one deals exclusively with Jewish refugees expelled from Arab countries.“

„The Jews in these countries formed a stable and historical community that is at least 3,000 years old, centuries before Muhammad. The Syrian community in Aleppo dates back to King David 3,000 years ago, the Yemenite community to King Solomon 2,900 years ago, the Iraqi and Iranian communities to the first Babylonian exile 2,500 years ago, and the Egyptian community over 1,000 years ago,“ he added.
„The Jews were known as believers and were therefore not only given the choice of either embracing Islam or dying, but they were given a third choice to submit,“ Abadie explained. „Therefore, the coexistence between Jews and Muslims required that the Jews submit to the Muslims. This coexistence goes back to the time of Caliph Omar.“

Submission and poll tax

„People who were subject to Muslim rule were protected from death and conversion as dhimmis. For this protection, the dhimmis had to pay a poll tax known as a „dzisia“ or fine. Dhimmis were forbidden to testify against Muslims, to own a house, hold an office, carry weapons or drink wine in public; they were not allowed to build their houses higher than Muslim houses, they were not allowed to ride on saddles, they were only allowed to display their Torah in their synagogues, they were not allowed to raise their voices when they read or blew the shofar, and they had to wear a special emblem on their clothes, yellow for Jews (the yellow star was not an invention of the Nazis). It was their duty to recognize the superiority of Muslims and pay homage to them,“ he said.

Rabbi Abadie proposed a multifaceted plan to concretely address the crimes committed against Jews from Arab countries.

He said: „The assertion of rights and reparations for Jewish refugees is a legitimate call to recognize that Jewish refugees from Arab countries have the same rights as all other refugees. The first injustice was the mass violation of the human and civil rights of Jews in Arab countries. Today we cannot allow a second injustice: that the international community continues to recognize rights for a victim population – Arab refugees – without recognizing the same rights for other victims of the same Middle East conflict – Jewish refugees from Arab countries.“

Rabbi Abadie concluded his captivating and informative speech with an appeal to the collective conscience of all humanity: „Do not be fooled. Where there is no memory, there is no truth; where there is no truth, there will be no justice; where there is no justice, there will be no reconciliation; and where there is no reconciliation, there will be no peace.“

Expulsion

In an interview with the Institute of Jewish Experience on December 4, 2021, Professor Tarek Heggy, an Egyptian thinker and author of 35 books on the politics and culture of the Middle East and North Africa, spoke about Egypt’s relationship with its Jewish population: „Once upon a time, there were 100,000 Jews in Egypt living alongside other ethnic groups throughout the country. This cosmopolitan, Mediterranean Egypt began to end when the Jews were forced to leave Egypt.
In an article by Sarina Roffe, genealogy expert, historian and founder of the Sephardic Heritage Project, which appeared in Brooklyn’s Community Magazine in March 2020, she speaks of students from the Yeshivah of Flatbush who recounted the events that occurred when their families left Syria, some of them with the stamp in their passports „Without Right of Return“.

Joshua Zebak spoke about his father’s life in Damascus and family members who tried to escape. „Mazal, Lulu and Fara Zebak and their cousin Eva Saad planned to escape. Unfortunately, they didn’t make it. They were brutally murdered and their remains were left in a cave. They have not seen Israel, but Israel sees them. Mazal, Fara, Lulu and Eva have not reached the limit, but they have reached our hearts and our history forever.
Danielle Tawil talked about her mother’s family, the Antebys, and their escape from Syria. It was 1980, and people who tried to rebel were killed. Jews were no longer allowed to maintain their customs and study the Torah. Arab children threw stones at Jews. Nevertheless, Jewish children were able to receive an education. Danielle’s mother was born in 1971 and didn’t have a birth certificate, so she’s still unsure when she was born. Danielle’s grandfather was arrested, thrown into prison and accused of being a Russian spy; her grandmother was also arrested several times.

At one point, half of the family was allowed to leave the country, so Danielle’s two uncles and her grandmother left in 1980. Her grandfather and mother were left behind. They obtained fake passports with fake Arabic names. Danielle’s mother’s Arabic name was Mahah Dakak. They managed to get to Paris, but they had to leave everything behind. Eventually, they obtained a visa and were able to enter the United States. Danielle says it’s important to value and use the religious freedom we have today.“
It has been almost a decade since the Israeli government took the blame for neglecting the nightmarish plight of Sephardic Jews expelled from Arab countries, and yet there is no official curriculum in Israeli schools that teaches the new generation about the history of this important demographic.

Even after the establishment of two commissions that concluded that this story needs to be included in the curriculum – most recently the Bitton Commission – nothing has been done to ensure that such a curriculum becomes a reality. There are also no official museums, seminars, memorials or media-effective productions that address the expulsion of Jews from Arab countries. Why is that?
As mentioned earlier, when Jews from Arab countries began to flock to Israel after the UN officially declared the state a Jewish state in 1948, there were some in the Israeli government and the Jewish Agency who spoke out against this wave of immigration.

Socialist doctrine

In reality, those who formed the leadership in Israel’s early days were secular, left-leaning Jews of European descent. They were inspired by the socialist doctrine they had absorbed from the Zionist youth movements with which they had grown up in Europe. Their ultimate goal was to create a socialist refuge for Jews „of their kind“ based on the political theories of Ber Borochov and his ilk.
The Jews from the Arab countries therefore posed a dangerous threat to their political agenda. The Ashkenazi Jews in leadership positions knew that these Jews from the Arab countries stubbornly adhered to the commandments of their faith and were deeply religious. The idea that hundreds of thousands of them would multiply in record numbers could not be accepted by the secular leadership.

One day a year dedicated to remembering and commemorating the heartbreaking fate of the Jews from Arab countries is certainly not enough to make amends for the devastation inflicted on these people throughout history.
Now, before it is too late, we must all come together to emphasise this issue. We ask all of you for your help, guidance and determination to ensure that the world never forgets the injustices suffered by Jews from Arab countries.

History may or may not remember our deeds on this earth, but it is our moral obligation to stand up for our brothers, and if we do, we will make this world a better place for future generations.

End of the Brief Summary of Jewish History

The League of Nations had already decided in 1922 that a home for the Jewish people was to be established.
Here is the text of the League of Nations, on this subject (german).
English-speaking at
https://avalon.law.yale.edu/20th_century/palmanda.asp