Answer:
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Explanation:
Jewish-Christian relations in the 19th century were strained at best and often broke down during periods of open conflict. The established Christian churches, particularly Roman Catholicism, were staunch upholders of the old order; they identified the Jews as the major beneficiaries of the French Revolution and as the carriers of liberal, secular, anticlerical, and often revolutionary doctrines. Clerical anti-Semitism allied itself with the anti-Semitism of the traditional right in France, and both forms contended with movements that supported the results of the French Revolution in the great convulsion of the Dreyfus Affair in the last years of the 19th century. In Russia the conflict between the Jews and the Orthodox Church released the most open and virulent manifestation of religious anti-Semitism. In the view of the church, the Jews were seeking to undermine Russian Orthodoxy and the tsar, the very foundations of Russian society. The church and the tsarist authorities condoned—and even encouraged—violent pogroms against the Jews in 1881–82 and again in 1905.
Russian Orthodoxy was also active in spreading the blood libel, a superstitious belief in Jewish ritual murder of Christian children whose blood would be used to make unleavened bread at Passover. The blood libel first emerged in the 12th century and often led to the persecution of Jews; it reemerged in Damascus in 1840 (in which instance the French consul in Syria initiated the accusation) and in Tiszaeszlár, Hungary, in 1882. In both cases, torture was used to obtain false confessions, though the accused were ultimately cleared. The most infamous occurrence of the blood libel in modern times was the case of Mendel Beilis, a Jewish bookkeeper in Odessa who was accused of ritual murder by the tsarist government in 1911. Imprisoned for more than two years, he was eventually acquitted by an all-Christian jury.
