Concept

History of the Jews in England

Overview

The history of the Jews in England can be reliably traced to the period following the Norman Conquest of 1066, when England became integrated with the European system for the first time since the Roman evacuation of 410 CE, and thus came to the awareness of the Jewish communities of Continental Europe.

The first Jews likely came to England circa 70 CE during the time of Roman rule, but were probably wiped out in the tumultuous period that followed the Roman evacuation, when the Anglo-Saxons gradually took power from the Romano-Celts.

In 1290 King Edward I issued the Edict of Expulsion, expelling all Jews from the Kingdom of England. After the expulsion, there was no overt Jewish community (as opposed to individuals practising Judaism secretly) until the rule of Oliver Cromwell. While Cromwell never officially readmitted Jews to the Commonwealth of England, a small colony of Sephardic Jews living in London was identified in 1656 and allowed to remain. The Jewish Naturalisation Act 1753, an attempt to legalise the Jewish presence in England, remained in force for only a few months. Historians commonly date Jewish emancipation to either 1829 or 1858, while Benjamin Disraeli, born a Sephardi Jew but converted to Anglicanism, had been elected twice as the prime minister of the United Kingdom in 1868 and in 1874. At the insistence of Irish leader Daniel O'Connell, in 1846 the British law "De Judaismo", which prescribed a special dress for Jews, was repealed.

Due to the rarity of anti-Jewish violence in Britain in the 19th century, it acquired a reputation for religious tolerance and attracted significant immigration from Eastern Europe. By 1939, about half a million European Jews had fled to England to escape the Nazis, but only about 70,000 (including almost 10,000 children) were granted entry. Jews faced antisemitism and stereotypes in Britain, and antisemitism "in most cases went along with Germanophobia" during World War I to the extent that Jews were equated with Germans, despite the British royal family having partial German ethnic origins. This led many Ashkenazi Jewish families to Anglicise their often German-sounding names.

In the 21st century, Jews in the UK now number around 275,000, with over 260,000 of these in England. The UK contains the second largest Jewish population in Europe (behind France) and the fifth largest Jewish community worldwide. The majority of the Jews in England live in and around London, with almost 160,000 Jews in London itself and a further 20,800 in nearby Hertfordshire, primarily in Bushey (4,500), Borehamwood (3,900), and Radlett (2,300). The next most significant population is in Greater Manchester with a community of slightly more than 25,000, primarily in Bury (10,360), Salford (7,920), Manchester itself (2,725), and Trafford (2,490). There are also significant communities in Leeds (6,760), Gateshead (3,000), Brighton (2,730), Liverpool (2,330), Birmingham (2,150), and Southend (2,080).

Overview adapted from Wikipedia (CC BY-SA 4.0; see the article history for authors).

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For though where the people are governed by an Assembly, chosen by themselves out of their own number, the government is called a Democracy, or Aristocracy; yet when they are governed by an Assembly, not of their own choosing, ’tis a Monarchy; not of One man, over another man; but of one people, over another people. Of The Right Of Succession Of all these Formes of Government, the matter being mortall, so that not…
Thomas Hobbes, Leviathan
States what History of the Jews in England is.
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Reciprocally, the army and navy which owed their growth to the increasing wealth of the nation, repaid the debt by placing their services at the disposal of this wealth: they undertook to open roads for commerce and outlets for industry. But through this very combination the movement imposed on Prussia by her kings, and on Germany by Prussia, was bound to swerve from its course, whilst gathering speed and flinging…
Henri Bergson, The Meaning of the War
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For this reason, if the arrangement of the grains is termed an "effect" and the movement of the hand a "cause," it may indeed be said that the whole of the effect is explained by the whole of the cause, but to parts of the cause parts of the effect will in no wise correspond. In other words, neither mechanism nor finalism will here be in place, and we must resort to an explanation of a different kind.
Henri Bergson, Creative Evolution
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Philosophers who discussed History of the Jews in England

Henri Bergson

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