Jewish influence from other cultures

Here it is necessary to point out an important point. Human history procedure is a very complex and comprehensive process. When we pay attention to the role of Judaism in this process we should not be so deep in it that we get to totalitarianism. In my book, I have tried to avoid this absolutism and perform a scientific image of the emergence of colonial centers and their role in Iran. Judaism is an important and effective factor in this process because due to the reasons that I have explained in detail in the main part of Christian history, i.e. since the establishment in Mesopotamia in the early centuries AD, it worked as a coherent and focused cosmopolitan organization. In the book "plutocracy" I have defined Jews as the only human society type that had all the coordinates of a nation. Apart from staying in a specific geographical area, they have filled this gap by creating Sharia (religion) and their own political organizations. The reason of continuation and survival of this community during the long history was these two factors and being cosmopolitan society granted it properties which could not be found in other communities until recent eras. In the world of past in which human societies were strictly enclosed in geographical frameworks, there was only one community that was multilingual, multicultural, lived simultaneously in different centers of civilization and its branches communicated with each other regularly all over the world, and support each other and followed one central unit. The nation was Jewish people, and this feature gave them great flexibility power and material, political and cultural tools. The centrality of Jewish cosmopolitanism community had political and judicial authority similar to authority of a state on its own nationals, and in some communities the judicial jurisdiction was recognized by the host governments.
Nevertheless, Jews were under a lot of impact of the surrounding areas in the history. It means that in those historical periods in which one civilization has reached its peak, it had also severely affected the Jews. Abraham Geiger and Doctor Leopold Zoner, who are founders of new scientific research on Judaism, both have shown in their works that Jewish religion and culture has been product of social conditions and changing with social and cultural developments. Doctor Zoner has a book about Jewish sermons and shows that Jews throughout history have changed their rituals in terms of time and he has a book about Jewish names in which he shows that Jews always attracted and adopted common names in the dominant cultures. During the superiority of Islamic culture, Islamic names were common among the Jews and in Christian Spain and Portugal, Spanish and Portuguese names, and today European names are common in the new Europe.
The emergence of Islamic civilization led to a very large change in the situation of Jews in the world, and this effect was so profound that many of the fourteenth century Jewish texts were written in Arabic, not Hebrew. For example, Judah Holloway, twelfth century's Jewish thinker, has written his most important book work called Caspian or E-Hijjah va Al-dalyl fi Nasserddin Alzalyl in Arabic . Or treatise of Jewish Yusuf bin Vaghar, of Kabbalah sect's leader in the fourteenth century, called Al-maqaleh al-Jam bein Al-falsafeh va al-Sharia, is written in Arabic, not Hebrew. The effect can be seen on Jewish mysticism (Kabbalah) and the widespread use of Islamic names among Jews.
Another big influence of Islam on Judaism is the rise of Qaraee religion which was created in the second century AD in Baghdad. As I said, at that time Baghdad was the center of the Jewish world. Qaraee religion was founded by Anan Ben David, who belonged to a family of Jewish leaders. Qraeeyun denied oral tradition of rabbis and the Talmud, and only knew the Torah as their only authoritative source of religious thought. Anan Ben David was affected by Abu Hanifah and he has taken some of his views from Islam. Later, Mammon Abbasi recognized Qaraee religion along with Jewish and Talmudic rabbis. Since this time a severe struggle occurred between Jews and Qraeeyun and Jewish rabbis strongly began conspiracy against Qaraeeyun and tried in the way to destroy them. During an era, Iran was considered as the main center of Qaraeeyun's activity and Benjamin Ben Moses Nahavandi was at the head of this sect. Then, Qaraee religion became common in Saudi Arabia and Minor Asia and their spread continued in Islamic lands and Christian Iberian peninsula too. In Andalusia, Yehuda Holloway and Abraham Ben David drafted their famous theses, Caspian and travel of Kabbalah, to deal with Qaraeeyun. In Castile, Jewish leaders urged Christian leaders to make Qaraeeyun exit the land, and Joseph Feryzoel and Todros Abulafy, powerful Jewish ministers of Christian kings of Castile, started repression of Qaraeeyun with the cruelty. Qaraeeyun fled to Egypt and for a while they were important in the land. Therefore, Ebn Maymun, Jewish rabbi and famous philosopher, emigrated from Andalusia to Egypt to fight them. Finally, due to the intense pressure of Jewish rabbis, adherents of the sect fled to the Crimea and Lithuania and became Russian citizens in 1863.
The peak of Christian civilization in the Iberian Peninsula also had influences on the Judaism and in addition to widespread use of Spanish and Portuguese names among Jews, it led to the emergence of a wave of conversion to Christianity among them. The Jews who became Christian are different from the Marranos. They converted Christianity for real by the truth while Marranos secretly remained Jews. Jewish sources also distinguished between the two groups. For example, in Jewish Encyclopedia, Marranos have been introduced in the following entries such as "Marano" and "hidden Jewish ", but these Jews who believed in Christianity are under the entry "renegades". Tow famous Jewish apostates in Spain, the Jews who were really Christian, were Abner Barghash and Alfonso Kartazhna. Alfonso found a high position in the church and in later years he became the bishop of Barghash (Burgess). It is interesting to note that Bishop Alfonso was a stron opponent of creating Inquisition and opposed it by publishing treatises against it, but it led to nowhere.
The emergence of the modern civilization of the West in the late eighteenth century and early nineteenth century also had a profound impact on Judaism and established a crisis among the Jews that was not less critical than crisis of Qaraee religion's emergence and development period. The first person who started the wave was Jewish Spinoza in the second half of the seventeenth century who heavily attacked Jewish oligarchs in his works. His situation became so severe to the point where he was sentenced to death on charges of apostasy by Amsterdam rabbis, but Spinoza repented and saved his life. This is since this time that firstly, from within the closed Jewish communities, gradually independent Jewish people, the Jews who preferred their personal and human ties than tribal - the tragic bonds, emerged. Secondly, the process made mechanisms of Jewish community leadership more complex and led Jewish plutocracy to invent new ways to continue their domination. However, this process never led to complete collapse of traditional Jewish communities and only turned a part of the Jews to "citizens" regardless of domination of informal Jewish "government", while others still remained within their hidden traditional centralized structure. From that period we can see complaints of some poor Jews from the rich and the leaders of their communities to courts of their deployment in Europe. After Spinoza, Moses Mendelssohn had the most important role in the wave of cultural transformation in European society, who was a famous Jewish philosopher of the eighteenth century. This wave in the nineteenth century was known as "Haskalah movement" or "Jewish Enlightenment" and "Maskilims" or Jewish intellectuals made new melody that Judaism is only one religion, not a state or nation and they are free citizens of their respective states. Jewish reformists' slogan was: "Be a man on the streets and a Jew in home." In the first half of the nineteenth century relations of intellectuals with the Jewish oligarchy were very convulsive. For example, in 1818, a number of Jewish intellectuals in Hamburg removed issues related to the advent of Christ and return to Zion from Jewish prayers. The move was met with strong opposition from the majority of the Hamburg Jewish community to the extent that for a time prayer rituals were banned. The independent intellectuals and reformist Jews later formed the core of the Jews opposing Zionism in Western countries.
Jewish socialists such as Ferdinand Lassalle and Rosa Luxemburg were found in the continuation of this movement. Another protester Jew is Jacob Bronfman that became Christian at age 34, and in 1860, he published a detailed two-volume book including internal documents of Russian Jews (Kahal). This work is known as Kahal book, and it is an important sources of researchers for familiarity with secret structures of Jewish communities in the nineteenth century and their traditions. This book, unlike the Protocols of the Elders of the Jews, which is generally known as a fake one by the researchers, is totally valid, and the Jewish Encyclopedia confirms the validity of the documents contained in the book of Bronfman. Bronfman writes in the introduction of the book that Jewish communities by preserving their internal structures, through the establishment in different territories, will form a "state within the state" with the purpose of exploitation and domination of the inhabitants of the land.

In contrast to "Haskalah movement" the Jewish nationalist movement emerged with the support of the Jewish oligarchy. For example, Perez Asmolenskin in his articles and books attacked hardly on Mendelssohn and "Berlin Ring" and all those who knew Judaism merely as a religion and denied its "national element".Asmolenskin believed that Jews are a nation and national characteristics are manifested mainly in their culture that the most important ones are Hebrew language and Christian ideals, and those who deny "national spirit of Judaism" betray their people. Rothschild house and powerful system called "the Jewish plutocracy" were located at the head of this movement. This oligarchy based on the heritage of the Jewish people organized a new form of Jewish cosmopolitanism in association with the colonial aristocracy of the West, which was stronger by the mystery of "pogroms" and created new Zionism. First, in 1860, the organization of "Alliance of Israel" was founded in Paris by them and in the 1870s, many organizations were created, and continued centralized political and cosmopolitan structure of Jews in a new form by their massive wealth and political influence. This is a development that the historiography of the Jews refers \it as "Jewish national revival". The index of "Jewish nationalism" was revival of aspiration of "return to Zion" that was promoted by organization of "Alliance of Israel" and publications such as Hasheh har, by editorial of Asmolenskin, and thinkers such as Moses Hess. Moses Monte Fiore, brother-in-law of Nathan Mayer Rothschild, the great Jewish plutocracy, and founder of Rothschild Foundation of England, had an important role in the re-organization of Jews.