We must necessarily understand the deep origin of this one in order to overcome it.

This great crisis is of a particular character that we call, like others long before us, the crisis of the spirit. A crisis that is at once financial, monetary, economic, social, geostrategic, political, scientific, energy, and at the same time sees an erosion of morals and morals as well as an ecological crisis.

The world, and first and foremost the West, is in crisis. It then places the discussion within a broader framework, by addressing general questions about the interpenetration of Jewish and Christian end-time expectations in early modern Germany. This study explores how the idea of the Red Jews developed in and adapted to changing religious, cultural and political contexts, starting with the evolution of the expression, its etymology, and the legend of the Red Jews in Jewish-Christian polemics. This particular attribute was in fact part of Yiddish linguistic usage long before Mendele’s writings-its usage emerged among the Jews of pre-modern Central Europe, who adopted it from contemporaneous Christian culture. Neither is it merely a humorous stylistic device that originated in Eastern European Jewish tradition, as standard dictionaries suggest. Why, however, are the Ten Tribes associated with this specific color in Yiddish, a unique feature that is without parallel in any other Jewish language? The choice of this color is by no means random. The Red Jews are best known from modern Yiddish literature, most notably from Mendele’s Brief Travels of Benjamin the Third (1878). This article traces the Yiddish term “Red Jews” in legends about the Ten Lost Tribes of Israel to its origins in early modern Jewish and Christian lore.

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