The prosecution of Jews and related trade…

1090 CE

The prosecution of Jews and related trade restrictions leads to considerable economic disadvantages and loss of revenues, which is why bishops, lords and kings usually try to restrain the anti-Jewish fervor of the lower clergy and the public.

By granting privileges and protection to the Jews, they are merely lured into one's realm while at the same time safeguarding considerable revenues and protection fees.

The Jews of Speyer, with the aid of Bishop Rüdiger Huzmann, have their rights and privileges confirmed and even expanded ("sub tuicionem nostram reciperemus et teneremus") by Henry IV on February 19, 1090, as he departs on his third punitive expedition to Italy in 1090.

The emperor renews to Rabbi Judah ben Kalonymos, the poet, David ben Meshullam, and Rabbi Moses ben Yekuthiel the pledges granted by the bishop six years earlier.

In addition, the Emperor guarantees the Jews freedom of trade in his empire as well as his protection.

The bishop, who has encourages Jews to move to his city, has provided them with their own protected area and their own cemetery.

In return, the community pays three-and-a-half pounds of silver to the Church and agrees to help defend the city in case of attack.

The rights and privileges which had been especially granted to the Jews of Speyer are extended to all the Jews of the empire.

This Imperial Jews Charter is one of the first in Germany.

The regulations concern various political, legal, economical and religious aspects of life, most prominently free enterprise, the sale of goods to Christians and protection of property.

A new regulation is that Jews who acquire stolen goods have to sell them back at the same price if the former owner wishes to buy them.

This constitutes a major improvement because it greatly reduces the business risk for the Jews who had often been subject to accusations that they were dealing in stolen goods.

In the event of disagreements between Jews and Christians from this point forward, the "right of the concerned" is to be employed, which means that Jews can also prove their case by oath or witness.

Trials by ordeal are forbidden.

Jews are also allowed to address the emperor or the imperial court directly in case of difficulties.

Among each other they can use their own courts, which is to help avoid arbitrariness by Christian judges.

Torture of any kind is strictly forbidden, and in the case of murder or injury the privilege stated that fines are to be paid to the emperor.

The privilege also introduces strict rules for baptisms.

Forced baptisms of children are totally outlawed.

Jews voluntarily getting baptized are required to think it over for three days.

Conversions are also made more difficult in that baptized Jews will lose their rights to inheritance.

Basically, these regulations are meant to protect the size of the Jewish community and to ensure continued revenues.

Jews are also allowed to employ Christian maids, wet nurses and laborers in their homes as long as it is ensured that they can observe the Christian Sundays and holidays.

Neither the original charter granted by the bishop nor its reenactment by the emperor will prove sufficient to afford the Jews adequate protection.

The two charters of 1084 and 1090 mark the beginning of the "golden era" of the Jews in Speyer which, with limitations, is to last into the early fourteenth century.

They also call for a sound Jewish community in the town by this time.

According to these documents, an "Archisynagogos", also called a "Jews bishop" (episcopus Iudeorum) presides over the administration as well as the court of the community.

He is elected by the community and confirmed by the bishop.

Later, sources report of a "Jews council" of twelve presided by the Jews bishop who represent the community outside.

The authority of the Jews council will in 1333 and 1344 be expressly confirmed by the city council of Speyer.