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[–] Maddmartigan 0 points 1 point (+1|-0) ago 

Sounds like today.

A second early allusion to Jewish wealth comes from Emperor Claudius in his third edict of 41 AD. Addressing civil unrest in Alexandria, Claudius singles out the Jews, who live “in a city which is not their own.” “They possess an abundance of all good things” but abuse their wealth by continuing to oppose local authorities and sowing general discord. In a sense, writes Claudius, the Jews could be blamed “for fomenting a general plague which infests the whole world.”

Then in 100 AD we have the well-known critique by Tacitus, in his Histories. Amidst a discussion of “the race of men hateful to the gods” — a people who are “base and abominable,” as well as “depraved” — he remarks that the Diaspora Jews, “the worst rascals among other people,” have worked relentlessly to send “tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews.” It’s clear that this wealth was used for pernicious ends.

Around the year 220, Cassius Dio wrote his Roman History in which he describes the second and third Jewish uprisings, of 115 and 132 AD, respectively. Of the latter event, Dio explains that “Jews everywhere were showing signs of hostility to the Romans.” And they were evidently able to use their wealth to bribe others into coming to their aid: “many nations, too, were joining them through eagerness for gain.” Clearly it must have taken considerable wealth to pay “many nations” to fight at their side. And evidently the Jews succeeded in drawing in a multitude of others: “the whole earth, one might almost say, was being stirred up over the matter.”

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[–] SpreeFeech ago 

In the old days, circa 100 AD, Roman authorities instituted a fiscus Judaicus, a ‘Jew tax,’ precisely to offset the extra cost burden placed on society by Jews.

I think there are better ways to deal with jewery.