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After a wave of crackdowns on jews in the early 1300s, the black plague soon arrived in Europe. Jews, being merchant traders, should've been the worst affected, yet were the least affected. Modernists tell us this was because jews had better hygiene, despite eastern european jews being notorious for bad hygiene, with many jewish sources complaining about their brethren's bad hygiene. Many people at the time blamed jews for the plague and said they had seen them poisoning the wells.

Jews used to believe in an attendant deity who would inflict plague on behalf of Yahweh to punish their enemies, while protecting them. The poisoner/healer dialect is not uncommon among ancient gods and jews practice this dialect in healthcare today.

"References to Resheph are present in the Hebrew Bible,[168] though compared to deities such as Baal he is not mentioned frequently.[177] It is assumed that before the Babylonian Exile, Resheph might have been regarded as a minor deity inflicting diseases on behalf of Yahweh,[155] while by the time of the compilation of the Book of Chronicles, in the fourth or third century BCE, he was no longer worshiped by the Hebrews.[178] Eventually his name came to be understood as a common noun.[179][180] In Biblical Hebrew, resheph רֶשֶׁף‎ means "flame, firebolt", derived from שָׂרַף‎ "to burn".[181] Individual biblical passages show varying degrees of demythologization, therefore the name is not always used to refer to a personified figure, and sometimes serves only as a poetic metaphor.[182] Echoes of Resheph's role as a god of plague have been identified in Deuteronomy 32:24 and Psalm 78:48.[168] In both cases, he is represented as a tool of divine wrath.[183] He is also mentioned in Habakkuk 3:5, according to Theodore Hiebert as a personified figure acting as the attendant of Yahweh (Eloah), though most contemporary translations treat the name as a common noun in this case.[184] He is paired in this context with Deber, presumably also originally a personified deity.[185] The passage most likely reflects the image of Yahweh as a great god accompanied by an entourage of lesser deities, similar to examples known from Ugaritic and Mesopotamian literature, such as the reference to Adad’s servants Shullat and Hanish in the Epic of Gilgamesh.[186] In the Job 5:7, there is mention of the "sons of resheph", translated in the Septuagint as νεοσσοὶ δὲ γυπὸς, "the young of the vulture".[187]"

"The Egyptians regarded him as a warlike god, but he could also be invoked as a protective healer. He most likely was already known in Egypt during the reign of the Thirteenth Dynasty.[117] He might have been originally introduced by the Hyksos. Relatively few epithets were assigned to Resheph in Egyptian sources and the most common of them, “great god” (20 occurrences identified as of 2013) was not exclusive to him and does not highlight any of his individual traits.[128] He was also referred to as “hearer of prayer”, “healer” and “giver of health”, which reflects his association with healing."

https://en.wikipedia.org/wiki/Resheph