In 722 BCE, Samaria, the capital city of the northern Kingdom of Israel, was taken by Sargon II,[1] who resettled the Israelites in Halah, Habor, Gozan and in the cities of Media (2 Kings 18:11–12). Sargon recorded the capture of that city thus: "Samaria I looked at, I captured; 27,280 men who dwelt in it I carried away" into Assyria. Some people of the northern tribes were spared,[2][3] and it has been suggested that many also fled south to Jerusalem.[4]
When Zedekiah revolted against Babylonian rule, Nebuchadnezzar responded by invading Judah (2 Kings 25:1). In December 589 BCE, Nebuchadnezzar began another siege of Jerusalem.[6] During the siege, many Jews fled to surrounding Moab, Ammon, Edom and other countries to seek refuge.[7] The city eventually fell after a thirty-month siege, and the Babylonian general Nebuzaradan was sent to complete its destruction.[8] The city was plundered, and Solomon's Temple was destroyed. Most of the members of the elite class were taken into captivity in Babylon. The city was razed. Only a few people were permitted to remain and tend to the land (Jeremiah 52:16).: In 537 BCE Cyrus the Great, the founding king of the Achaemenid Persian Empire, allowed the Jews to return to Judah and rebuild the Temple.[9][10][11]Fall of Jerusalem; Solomon's Temple is on fire
The Jewish defeat in the First Jewish–Roman War (66–73 CE) resulted in significant loss of life from battle, famine, and disease, extensive city destruction—including Jerusalem—and widespread forced displacement.[16] Many Jews were enslaved or sent into forced labor in locations such as Egypt and the Isthmus of Corinth,[17] while others were dispersed across the Roman Empire. Young men were coerced into gladiatoral combat, and others were sold into brothels or slavery.[18] As a result, a substantial portion of the Jewish population of Judaea was either expelled or displaced.[16]
117
The suppression of the Diaspora Revolt (115–117) involved a devastating campaign of ethnic cleansing that resulted in the near-total annihilation and expulsion of Jews from Cyrenaica, Cyprus, and large portions of Egypt.[19]
135
The Bar Kokhba revolt (132–136 CE) had catastrophic effects on the Jewish population in Judaea, resulting in massive loss of life, extensive forced displacements, and widespread enslavement, which left central Judea in a state of desolation.[20] Some scholars describe the Roman suppression of the revolt as constituting an act of genocide.[21][22] Following the revolt, Jews were expelled from the vicinity of Jerusalem and the districts of Gophna, Herodion, and Aqraba.[23][24] The revolt triggered a significant migration of Jews from Judea to coastal cities and Galilee.[25] Jewish captives were sold into slavery and dispersed across various parts of the empire, causing a significant influx of new slaves into the market.[26]
415
After a massacre of Christians by some Jews, Jews were expelled from Alexandria under the leadership of Saint Cyril of Alexandria.[27] Sources differ over whether all Alexandrian Jews were expelled or just the ones involved in the massacre.[28]
418
Jews expelled from Minorca or asked to convert.[29]
Visigothic king Sisebut mandated that every Jew who would refuse for over a year to have himself or his children and servants baptized would be banished from the country and deprived of his possessions.[30]
France. The practice of expelling the Jews accompanied by confiscation of their property, followed by temporary readmissions for ransom, was used to enrich the crown: expulsions from Paris by Philip Augustus in 1182, from France by Louis IX in 1254, by Philip IV in 1306, by Charles IV in 1322, by Charles V in 1359, by Charles VI in 1394.
13th century
The influential philosopher and logicianRamon Llull (1232–1315) called for expulsion of all Jews who would refuse conversion to Christianity. Some scholars regard Llull's as the first comprehensive articulation, in the Christian West, of an expulsionist policy regarding Jews.
On June 24 (4th of Tamuz), the Jews of Berne, Switzerland were expelled.[42] "Several Jews were put to death there in consequence of a blood libel", but a deal involving the Jews paying money reverted the expulsion.
Jews expelled from Bern, Switzerland. Although between 1408 and 1427 Jews were again residing in the city, the only Jews to appear in Bern subsequently were transients, chiefly physicians and cattle dealers.
Duke Albert V orders the imprisonment and forcible conversion to Christianity of all Jews in Austria. Some convert and others leave the country. In 1421 Austrian authorities again arrest and expel Jews and Jews are banned from the capital Vienna.[44]
All remaining Jews expelled from the duchy of Bavaria. Jewish settlement in Bavaria ceased until toward the end of the 17th century, when a small community was founded in Sulzbach by refugees from Vienna.
1569
Pope Pius V expels Jews from the papal states, except for Ancona and Rome.
1593
Pope Clement VIII expels Jews living in all the papal states, except Rome, Avignon and Ancona. Jews are invited to settle in Leghorn, the main port of Tuscany, where they are granted full religious liberty and civil rights, by the Medici family, who want to develop the region into a center of commerce.
Jews expelled from Vienna by Leopold I, Holy Roman Emperor and subsequently forbidden to settle in the Austrian Hereditary Lands. The former Jewish ghetto on the Unterer Werd was renamed Leopoldstadt in honour of the emperor and the expropriated houses and land given to Catholic citizens.[49]
1679–1680
Jews throughout Yemen expelled from their towns and villages and sent to a desert place, in what is known as the Mawza Exile.
War of the Spanish Succession. After the war, Jews of Austrian origin were expelled from Bavaria, but some were able to acquire the right to reside in Munich.
The tzarina of Russia Catherine the Great institutes the Pale of Settlement, restricting Jews to the western parts of the empire by means of deportation. By the late 19th century, over four million Jews would live in the Pale.
First Batch of Refugee children arrive in England from GermanyBuchenwald survivors arrive in Haifa
1933–1957
The Nazi German persecution started with the Nazi boycott of Jewish businesses in 1933, reached a first climax during Kristallnacht in 1938 and culminated in the Holocaust of European Jewry. The 1938 Evian Conference, the 1943 Bermuda Conference and other attempts failed to resolve the problem of Jewish refugees, a fact widely used in Nazi propaganda.[note 2] A small number of German and Austrian Jewish refugees from Nazism emigrated to Britain, where attitudes were not necessarily positive.[54] Many of the refugees fought for Britain in the Second World War. Already before the Holocaust, by February 1940, the expulsion of Poles by Nazi Germany from occupied western Poland also targeted some 20,000 Polish Jews.[55] There was a special institution set up in 1939 to coordinate the expulsion, initially named the Special Staff for the Resettlement of Poles and Jews (Sonderstab für die Aussiedlung von Polen und Juden), soon renamed to Office for the Resettlement of Poles and Jews (Amt für Umsiedlung der Polen und Juden), and eventually to Central Bureau for Resettlement (Umwandererzentralstelle).[56] After the war, central and eastern European Holocaust survivors migrated to the western Allied-controlled part of Europe, as the Jewish society to which most of them belonged did not exist anymore. Often they were lone survivors consumed by the often futile search for other family and friends, and often unwelcome in the towns from which they came. They were known as displaced persons (also known as Sh'erit ha-Pletah) and placed in displaced persons camps, most of which were by 1951 closed. The last camp Föhrenwald was closed in 1957.
Jews are expelled, their citizenship is stripped from them and they are subjected to pogroms in some Italian cities, including Rome, Verona, Florence, Pisa and Alessandria.[59]
1947–1972
Jewish refugees look out through the portholes of a ship while it is docked in the port city of Haifa.Iraqi Jews displaced 1951.The Exodus bringing in refugees.In the course of the operation "Magic Carpet" (1949–1950), most of the community of Yemenite Jews (called Teimanim, about 49,000) immigrated to Israel.The Jewish exodus from the Muslim world, in which the combined population of the Jewish communities of the Middle East and North Africa (excluding Israel) was reduced from about 900,000 in 1948 to under 8,000 today, and approximately 600,000 of them became citizens of Israel. The history of the exodus is politicized, given its proposed relevance to a final settlement to the Israeli–Palestinian peace negotiations.[60][61][62][63][64][65] When presenting the history, those who view the Jewish exodus as equivalent to the 1948 Palestinian expulsion and flight, such as the Israeli government and NGOs such as JJAC and JIMENA, emphasize "push factors", such as cases of anti-Jewish violence and forced expulsions,[60] and refer to those affected as "refugees".[60] Those who argue that the exodus does not equate to the Palestinian exodus emphasize "pull factors", such as the actions of local Jewish Agency for Israel officials aiming to fulfil the One Million Plan,[62] highlight good relations between the Jewish communities and their country's governments,[64] emphasize the impact of other push factors such as the decolonization in the Maghreb and the Suez War and Lavon Affair in Egypt,[64] and argue that many or all of those who left were not refugees.[60][62]
Then UNHCR announced in February 1957 and in July 1967, that these Jews who had fled from Arab countries "may be considered prima facie within the mandate of this office," so according them in international law, as bona fide refugees.[66]
1947
Egypt passed the Companies' Law. This law required that no less than 75% of employees of companies in Egypt must be Egyptian citizens. This law strongly affected Jews, as only about 20% of all Jews in Egypt were Egyptian citizens. The rest, although in many cases born in Egypt and living there for generations, did not hold Egyptian citizenship.
1948
State of Israel established. Antisemitism in Egypt strongly intensified. On May 15, 1948, emergency law was declared, and a royal decree forbade Egyptian citizens to leave the country without a special permit. This was applied to Jews. Hundreds of Jews were arrested and many had their property confiscated. In June through August 1948, bombs were planted in Jewish neighborhoods and Jewish businesses looted. About 250 Jews were killed or wounded by the bombs. Roughly 14,000 Jews left Egypt between 1948 and 1950.
1949
Jordan occupies and then annexes the West Bank – largely allotted by the 1947 UN Partition of Palestine to an Arab state, proposal rejected by the Arab leadership – and conducts large scale discrimination and persecution of all non-Muslim residents – Jewish, Christian (of many denominations), Druze, Circassian, etc. – and forces Arabisation of all public activity, including schools and public administration.[67]
Gamal Abdel Nasser seizes power in Egypt. Nasser immediately arrested many Jews who were tried on various charges, mainly for Zionist and communist activities. Jews were forced to donate large sums of money to the military. Strict supervision of Jewish enterprises was introduced; some were confiscated and others forcibly sold to the government.[better source needed]
1956
Suez Crisis. Roughly 3,000 Egyptian Jews were interned without charge in four detention camps. The government ordered thousands of Jews to leave the country within a few days, and they were not allowed to sell their property, nor to take any capital with them. The deportees were made to sign statements agreeing not to return to Egypt and transferring their property to the administration of the government. The International Red Cross helped about 8,000 stateless Jews to leave the country, taking most of them to Italy and Greece. Most of the Jews of Port Said (about 100) were smuggled to Israel by Israel agents. The system of deportation continued into 1957. Other Jews left voluntarily, after their livelihoods had been taken from them, until only 8,561 were registered in the 1957 census. The Jewish exodus continued until there were about 3,000 Jews left as of in 1967.
1962
Jews flee Algeria as result of FLN violence. The community feared that the proclamation of independence would precipitate a Muslim outburst. By the end of July 1962, 70,000 Jews had left for France and another 5,000 for Israel. It is estimated that some 80% of Algerian Jews settled in France.
1965
Situation of Jews in Algeria rapidly deteriorates. By 1969, fewer than 1,000 Jews remain. By the 1990s, the numbers had dwindled to approximately 70.[better source needed]
1967
Six-Day War. Hundreds of Egyptian Jews arrested, suffering beatings, torture, and abuse. Some were released following intervention by foreign states, especially by Spain, and were permitted to leave the country. Libyan Jews, who numbered approximately 7,000, were subjected to pogroms in which 18 were killed, prompting a mass exodus that left fewer than 100 Jews in Libya.
Less than 1,000 Jews still lived in Egypt in 1970. They were given permission to leave but without their possessions. As of 1971, only 400 Jews remained in Egypt. As of 2013, only a few dozen Jews remain in Egypt. As of 2019[update], there were five in Cairo.[73] As of 2022 the total number of known Egyptian Jews permanently residing in Egypt is three.[74][75]
1970–1986
State-sponsored persecution in the Soviet Union prompted hundreds of thousands of Soviet Jews, known as Refuseniks because they had been denied official permission to leave, to flee; most went to Israel or to the United States as refugees.[76]
^Finkelstein, Israel; Silberman, Neil Asher (2002) The Bible Unearthed : Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, Simon & Schuster, ISBN0-684-86912-8
^Malamat, Abraham (1968). "The Last Kings of Judah and the Fall of Jerusalem: An Historical – Chronological Study". Israel Exploration Journal. 18 (3): 137–156. JSTOR27925138. The discrepancy between the length of the siege according to the regnal years of Zedekiah (years 9–11), on the one hand, and its length according to Jehoiachin's exile (years 9–12), on the other, can be cancelled out only by supposing the former to have been reckoned on a Tishri basis, and the latter on a Nisan basis. The difference of one year between the two is accounted for by the fact that the termination of the siege fell in the summer, between Nisan and Tishri, already in the 12th year according to the reckoning in Ezekiel, but still in Zedekiah's 11th year which was to end only in Tishri.
^Coogan, Michael (2009). A brief introduction to the old testament. Oxford.{{cite book}}: CS1 maint: location missing publisher (link)
^Jonathan Stökl, Caroline Waerzegger (2015). Exile and Return: The Babylonian Context. Walter de Gruyter GmbH & Co. pp. 7–11, 30, 226.
^Van Kooten, G. H. (2011). The Jewish War and the Roman Civil War of 68–69 CE: Jewish, Pagan, and Christian Perspectives. In The Jewish Revolt against Rome (pp. 419–450). Brill.
^Herr, Moshe David (1984). Shtern, Menahem (ed.). The History of Eretz Israel: The Roman Byzantine period: the Roman period from the conquest to the Ben Kozba War (63 B.C.E-135 C.E.). Jerusalem: Yad Izhak Ben-Zvi. p. 288.
^Taylor, J. E. (15 November 2012). The Essenes, the Scrolls, and the Dead Sea. Oxford University Press. ISBN9780199554485. These texts, combined with the relics of those who hid in caves along the western side of the Dead Sea, tell us a great deal. What is clear from the evidence of both skeletal remains and artefacts is that the Roman assault on the Jewish population of the Dead Sea was so severe and comprehensive that no one came to retrieve precious legal documents, or bury the dead. Up until this date the Bar Kokhba documents indicate that towns, villages and ports where Jews lived were busy with industry and activity. Afterwards there is an eerie silence, and the archaeological record testifies to little Jewish presence until the Byzantine era, in En Gedi. This picture coheres with what we have already determined in Part I of this study, that the crucial date for what can only be described as genocide, and the devastation of Jews and Judaism within central Judea, was 135 CE and not, as usually assumed, 70 CE, despite the siege of Jerusalem and the Temple's destruction
^Taylor, J. E. (15 November 2012). The Essenes, the Scrolls, and the Dead Sea. Oxford University Press. ISBN9780199554485. Up until this date the Bar Kokhba documents indicate that towns, villages and ports where Jews lived were busy with industry and activity. Afterwards there is an eerie silence, [...] This picture coheres with what we have already determined in Part I of this study, that the crucial date for what can only be described as genocide, and the devastation of Jews and Judaism within central Judea, was 135 CE and not, as usually assumed, 70 CE, despite the siege of Jerusalem and the Temple's destruction
^Totten, S. Teaching about genocide: issues, approaches and resources. p24. [1]
^Bar, Doron (2005). "Rural Monasticism as a Key Element in the Christianization of Byzantine Palestine". The Harvard Theological Review. 98 (1): 49–65. doi:10.1017/S0017816005000854. ISSN0017-8160. JSTOR4125284. S2CID162644246. The phenomenon was most prominent in Judea, and can be explained by the demographic changes that this region underwent after the second Jewish revolt of 132-135 C.E. The expulsion of Jews from the area of Jerusalem following the suppression of the revolt, in combination with the penetration of pagan populations into the same region, created the conditions for the diffusion of Christians into that area during the fifth and sixth centuries.
^Mor 2016, pp. 483–484: "Land confiscation in Judaea was part of the suppression of the revolt policy of the Romans and punishment for the rebels. [...] There is no doubt that this area (Judea) suffered the severest damage from the suppression of the revolt. Settlements in Judaea, such as Herodion and Bethar, had already been destroyed during the course of the revolt, and Jews were expelled from the districts of Gophna, Herodion, and Aqraba."
^Anderson, James Donald; Levy, Thomas Evan (1995). The Impact of Rome on the Periphery: The Case of Palestina - Roman Period (63 BCE - 324 CE). The Archaeology of Society in the Holy Land. p. 449.
^"Muhammad: Legacy of a Prophet . Muhammad and Jews of Medina | PBS". www.pbs.org. Retrieved 2021-03-14. Two of the tribes--the Banu Nadir and the Banu Qaynuqa--were eventually exiled for falling short on their agreed upon commitments and for the consequent danger they posed to the nascent Muslim community.
^Gampel, Benjamin R. (1986). "The Last Jews on Iberian Soil: Navarrese Jewry, 1479–1498". Proceedings of the American Academy for Jewish Research. 53: 49–69. doi:10.2307/3622608. JSTOR3622608.
^Wardzyńska, Maria (2017). Wysiedlenia ludności polskiej z okupowanych ziem polskich włączonych do III Rzeszy w latach 1939-1945 (in Polish). Warszawa: IPN. p. 15. ISBN978-83-8098-174-4.
^Wardzyńska, Maria (2017). Wysiedlenia ludności polskiej z okupowanych ziem polskich włączonych do III Rzeszy w latach 1939-1945 (in Polish). Warszawa: IPN. p. 35. ISBN978-83-8098-174-4.
^ abBoćkowski, Daniel (1999). Czas nadziei. Obywatele Rzeczypospolitej Polskiej w ZSRR i opieka nad nimi placówek polskich w latach 1940–1943 (in Polish). Warszawa: Wydawnictwo Neriton, Instytut Historii Polskiej Akademii Nauk. p. 83. ISBN83-86842-52-0.
^Boćkowski, Daniel (1999). Czas nadziei. Obywatele Rzeczypospolitej Polskiej w ZSRR i opieka nad nimi placówek polskich w latach 1940–1943 (in Polish). Warszawa: Wydawnictwo Neriton, Instytut Historii Polskiej Akademii Nauk. p. 85.
^ abcIsrael scrambles Palestinian 'right of return' with Jewish refugee talk "Palestinian and Israeli critics have two main arguments: that these Jews were not refugees because they were eager participants in a new Zionist state, and Israel cannot and should not attempt to settle its account with the Palestinians by deducting the lost assets of its own citizens, thereby preventing individuals on both sides from seeking compensation."
Richardson, Henry (1960). English Jewry under Angevin Kings. London: Methuen. OL17927110M.
Kerkeslager, Allen (2006). "The Jews in Egypt and Cyrenaica, 66–c. 235 CE". In Katz, Steven T. (ed.). The Late Roman-Rabbinic Period. The Cambridge History of Judaism. Vol. 4th. Cambridge University Press. pp. 61–62. ISBN978-0-521-77248-8.
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