Antisemitism in Belgium
In Brussels in 1370, Jews were tortured and executed after a false accusation that they had desecrated consecrated wafers. The story was repeated in religious imagery for centuries, preserving a hostile picture of Jewish neighbours.
Explore BelgiumPublished by WTJPublication updated
A sacred accusation becomes a civic exclusion
In Brussels in 1370, Jews were tortured and executed after a false accusation that they had desecrated consecrated wafers. The story was repeated in religious imagery for centuries, preserving a hostile picture of Jewish neighbours. Modern Belgium later offered religious freedom and attracted Jewish migrants, but nationalist and fascist movements adapted older prejudice to foreignness and race. German occupation in 1940 exploited a population with many refugees and foreign nationals through registration and deportation.
1370–nineteenth century
Accusation & rights · A sacred story condemns real neighbours
In Brussels, a false religious accusation led to executions and outlived the people it condemned.
Brussels, 1370
In 1370, Brussels Jews were accused of stabbing stolen consecrated wafers that supposedly bled. Authorities tortured and executed Jews on the basis of this false host-desecration story. Religious commemorations later repeated the accusation. A sacred narrative had made actual neighbours into imagined enemies and kept the hostility visible long after their deaths.
A place in the new state
Belgium’s formation in 1830 brought a constitutional framework of religious freedom. Jewish residents could build communal institutions within the new country. The promise changed their legal position: participation no longer rested simply on a ruler’s personal willingness to tolerate a minority.
Local life contradicts the outsider story
Jews established households, businesses and religious associations in Belgian cities. Later migrants joined communities already there. Nationalist claims that Jews could never belong flattened these different histories into one image of foreignness. A resident’s supposed alien identity could be asserted regardless of how that person lived.
1830–1939
Migration & refuge · Brussels and Antwerp become places to rebuild
Migrants found work and community, while Europe’s nationalist movements recast them as a threat.
Different journeys into Belgium
Jewish migrants reached Belgium from different parts of Europe. Some sought work; others escaped persecution. Their languages, political commitments and religious practices differed. In Brussels and Antwerp they built networks that helped newcomers establish lives. Migration did not produce a single uniform community.
The refugee crisis deepens
As Nazi persecution intensified in Germany, Jewish refugees also sought safety in Belgium. Their presence was a consequence of exclusion elsewhere. By 1940, many Jews living in Belgium were foreign nationals. That status would make them especially vulnerable under German occupation.
Foreignness becomes an accusation
Fascist and nationalist movements treated Jews as an alien influence within the nation. Such claims changed refuge into suspicion: people fleeing persecution could be portrayed as the danger themselves. This accusation connected inherited prejudice to modern arguments about borders and national identity.
1940–1944
Registration & deportation · An address becomes a target
German orders required institutions to identify Jews before isolating and deporting them.
The registration order
German authorities occupied Belgium in May 1940 and imposed anti-Jewish regulations. Jews had to register, and restrictions narrowed their work and movement. Registration was an act of persecution with practical consequences: an official list made it easier to identify and locate the people being targeted.
Mechelen becomes a transit point
Deportation transports left the Dossin barracks in Mechelen for Auschwitz. German authorities organized the operation, and Belgian collaborators and police participated in arrests in particular places. Naming those actors matters: a transport required orders, custody and people to carry the orders out.
Resistance interrupts the machinery
Jewish resistance organizations and other helpers hid people, including children. In 1943, resisters attacked the twentieth deportation transport and enabled some prisoners to escape. These actions saved lives within a wider catastrophe. Persecution was organized, and so were some responses to it.
1944 and after
Survival & responsibility · Who helped the order become possible?
Liberation left the task of accounting for losses and the institutions that had enabled them.
Liberation cannot restore a family
Surviving Jews faced missing relatives, dispossession and disrupted community life. People who had lived in hiding or returned from camps needed to rebuild. The end of German occupation changed the danger, but did not undo the murders or automatically return everything taken from them.
Cooperation was uneven
Belgian responses differed across institutions and localities. Some officials cooperated with occupation measures, while others obstructed demands; individuals also chose collaboration, indifference or aid. An accurate account follows those decisions. A single story of national innocence or universal guilt would conceal them.
The lesson of the register
Anti-Jewish persecution turned everyday administration into a means of exclusion. The same city in which a family had found refuge could later supply its address to persecutors. This is why the history concerns more than a foreign invader: it also asks how local systems protected, exposed or abandoned their neighbours.
2023–present
October 7 & today · October 7 & today
Popular anti-Jewish caricature, Israel-related collective guilt and Islamist radicalization combined in Belgium’s post-October 7 insecurity.
An accusation follows a passer-by
Belgium’s Jewish community monitor records a passer-by subjected to abuse about Israel and synagogues marked with accusations of child murder. A person walking down a street, or a building used for worship, had been turned into a stand-in for a foreign government.
The change became visible soon after October 7. Unia, Belgium’s equality body, received far more conflict-related reports than before, many explicitly referring to Jewish origin. The accusation did not wait for the person being targeted to express any political view.
The accusation moves from caricature to politics
Belgium’s occupation history involved persecution, collaboration and resistance. Older antisemitic caricatures also remained publicly usable: Aalst Carnival lost UNESCO recognition in 2019 over recurring racist and anti-Jewish representations. The cultural material was already present before October 7.
Afterward, community monitoring recorded synagogues marked with child-murderer accusations and Jews abused over Israel. These are concrete transfers of a political accusation onto Jews, echoing older images of collective cruelty. OCAM separately observed increased left-extremist activity around Gaza, while VSSE documented jihadist recruitment and Brotherhood influence-seeking through associations. Those findings identify several channels; they do not make every left-wing activist part of a formal Islamist alliance. The connection is how existing stereotypes, political legitimation and extremist mobilization can make hostility to local Jews more acceptable and more threatening.
The imagery was already there
In 2019, UNESCO removed Aalst Carnival from its heritage list over recurring racist and anti-Jewish representations. That controversy came years before October 7. It showed that degrading images of Jews already had a place in Belgian popular culture.
The later conflict did not create those stereotypes. It gave some of them a new political setting, while jihadist propaganda presented another threat. Belgian intelligence described arrests over planned violence against Antwerp Jews in late 2024. Different routes of hostility were reaching the same community, whose history and present life were too often reduced to someone else’s enemy image.