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658 Belgrade

took the city from them three times within as many centuries, retaining it each time about one or two years. Probably a Jewish community existed at Belgrade before the Ottoman conquest. In any case, a large number of Jews established themselves in the city during the reign of Sulaiman, owing to the influence of Joseph Nasi, who obtained similar privileges of residence for his coreligionists in Bosnia. These facts are evident from the responsa of the learned rabbi of Salonica, Samuel of Medina, a contemporary of the events.

The community of Belgrade pursued a quiet exAt an early date a printing-press was established, from which many works were issued. Toward 1620 the learned Talmudist Asher Zebulun lived there, and later removed to Sarajevo. About 1658 the chief rabbi of Belgrade was Simhah Cohen, son of Gershom Cohen. An "approbation" bearing his name is placed at the head of a work, " Nahalat Zebi," by the Polish rabbi Zebi ben Samson of Cracow (G. Bragadino, Venice, 1658). Some years

istence.

Talmudist of Salonica, Joseph Almosnino, grandson of the renowned Moses Almosnino, was later a

chief rabbi of Belgrade. He died at Nikolsburg, Moravia, in 1689. The community suffered greatly when the imperial troops captured the city Sept. 6, 1688. Many Jews were sold as slaves, but were re-

deemed by

658

THE JEWISH ENCYCLOPEDIA

Belilla

charitable coreligionists.

On

Feb. 9, 1788, Emperor Joseph II. of Austria declared war against Turkey, and seized Belgrade, which he held until Aug. 4, 1789. Many Jews then emigrated to the neighboring cities, especially to Vienna, Rustchuk, etc. In 1792 Belgrade again came under Turkish rule. The new governor, Topal Osman Pasha, imprisoned many Jews and in consequence a number of others left the city. From 1807 to 1813 the Servians were in a state of revolt against the Turks. Many Jews perished during those disturbances, others lost their possessions, and the synagogue was destroyed. When Servia became a principality (1826), and

civic rights,

though with some

restrictions,

were

conferred upon the Jews, those of Belgrade began to take part in the political life of the country. During the Turco-Russian war (1876-78) four Jews of Belgrade distinguished themselves and were decorated; viz., Dr. Samuel Pops, physician of the Jewish community, and Dr. Samuel Brull, both of whom received the Order of the Cross of Tacovo Benjamin Russo, who received a silver medal for his courage during an attack at the Gamada and Michel Oser, cornetist of the squadron of the department of Belgrade, and a veteran of eight battles, who, later, distinguished himself at Shumatowaty, was decorated on the field of battle, and elevated to the rank Another Jew of Belgrade, Abraham of brigadier. Oser, was a member of the Servian Parliament in



1877.

Like the rest of the population of Belgrade, the

Jews suffered when that city was bombarded by the Turks in 1862. About this time they aggregated In consequence of laws restricting 2,000 souls. Jewish commerce, the number decreased to 1,000 in 1867. The president of the community at that time was David B. Russo. The Jews were then living in the ghetto of Belgrade.

By

1880 the numbers had

again risen to 2,000, and by 1890 to 4,652 in the

whole of Servia. Isid. Loeb, Situation des Israflites de Tit.rRimmaiiic, Paris, 187"; Kayserling, Bibliotcca Expafi.-Part.-Judaica, p. 10, Strasburg, 1890; Andree, Zur Volkskunde, p. 272; Jacobs, Jewish Year Book, 1900,

Bibliography



quie. Serine, ct

p. 29.

D

M. Fr.

.

—

A

term occurring BELIAL. Biblical Data often in the Old Testament and applied, as would seem from the context in I Sam. x. 27; II Sam. xvi. 7, xx. 1; II Chron. xiii. 7; Job xxxiv. 18, to any one opposing the established authority, whether civil, as in the above passages, or religious, Prov. I Kings xxi. 10, 13 as in Judges xix. 22 xvi. 27, xix. 28; Deut. xiii. 14, xv. 9; II Sam. somewhat weaker sense, that of " wicked " xxiii.6.





A

or "worthless," 17,

is

found in

I

Sam.

16,

i.

ii.

12,

xxv.

word in II Sam. xxii. Chcyne explains it as the under world," while more conser-

The use of somewhat puzzling.

xxx. 22.

the

5 is "rivers of vative scholars render "destructive rivers.'' The etymology of this word has been variously given. The Talmud (Sanh. 111ft) regards it as a com-

pound word, made up of "beli" and " 'ol" (without a yoke). This derivation is accepted by Rashi (on Deut. xiii. 14). Gesenius (" Diet. " s.v.) finds the derivation in " beli " and " yo'il " (without advantage Ibn Ezra (on Deut. xv. 9), without i.e., worthless). venturing on an etymology, contents himself with the remark that " Belial " is a noun, and quotes the opinion of some one else that it is a verb with a precative force, " May he have no rising. " Cheyne ("Expository Times," 1897, pp. 423 et seq.) seeks to identify Belial with the Babylonian goddess Belili (Jastrow, "Religion of Babylonia," pp. 588, 589). Hebrew writers, according to this view, took up " Belili " and scornfully converted it into " Belial " in order to suggest " worthlessness." Hommel ("Expository Times," viii. 472) agrees in the equation Belial = Belili, but argues that the Babylonians borrowed from the western Semites and not vice versa. This derivation, however, is opposed by Baudissin and Jensen ("Expository Times," ix. 40, 283). J. JR. G. B. L.

In Rabbinical and Apocryphal Literature In the Hasidie circles from which the apocalyp:

emanated and where all angelologic and demonologic lore was faithfully preserved, Belial held a very prominent position, being identified tic

literature

In the Book of Jubilees Satan, the accuser and father of all idolatrous nations " Let not the spirit of Belial [" Beliar " corrupted into " Belhor "] rule over them altogether with Satan. (i.

20), Belial is, like



them before thee." The uncircumcised heathen are " the sons of Belial " (ib. xv. 32). In the Testaments of the Twelve Patriarchs, Belial is the to accuse

archfiend from whom emanate the seven spirits of seduction that enter man at his birth

In Apo- (Reuben ii. Levi iii. Zebulun ix. calyptic Dan. i. Naphtali ii. Benjamin vi., Literature, vii.), the source of impurity and lying (Reuben iv., vi. Simeon v. Issachar vi.-vii. Dan. v. Asher i., iii.), "the spirit of darkness" (Levi xix.; Joseph vii., xx.). He will, like Azazel in Enoch, be opposed and bound by the