Spain - España 
Spain - España
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In this world of warriors and religious confrontation, the Hebrew community, who had arrived on the Iberian Peninsula at a much earlier date, not only managed to survive, but acted as an important “hinge” between these eternal rivals, and greatly contributed to forging the melting pot that was to become the Spain of the three cultures. In the towns and cities of Sephardic , Spanish Jews had both a presence and their own place. They worked as craftsmen or tradesmen, and as financiers or advisors to Christians and Muslims alike. But they also developed their own science and literature, their own religious studies and their own culture, based on ancient traditions. And they stayed in Spain as long as they were able, until the Catholic Monarchs’ Edict of 1492 forced them to abandon the land of their forefathers. Many left on a new Diaspora, but many others remained, obliged to convert to Christianity and becoming an essential part of the genetic map of the Spanish people.
The Sephardic Route Avila. Avila is a World Heritage Site and has been keen to include the Sephardic legacy in its standard tourist and cultural itineraries, such as the Sephardic Route of the Mystics, the Romanesque Church Route, its 16th-century palaces, or its impressive medieval city walls. The earliest documentary evidence of the Hebrew presence in Avila dates from 1144, when Alfonso VII bestowed a tenth of the annual income of the Jews on the Cathedral. However, Jews were present in Avila when it was founded as a Christian city in Roman times. According to legend, it was a Jew who built the first Basilica to the martyred saints, Vincent, Sabina and Cristeta, who were tortured and executed during the 4th century persecutions.
Among the many topographical features relating to Jews in Barcelona, one of the most memorable is the Monjuich, the Mons Judaicus or Mountain of the Jews. The Monjuich, the Mons Judaicus or Mountain of the Jews where for centuries the Hebrew community buried its dead.
As well as the Greater Synagogue in Carrer Sant Domènech del Call in Barcelona where another of the Jewish community’s important buildings stood: the butcher’s, where kosher meat was sold, duly purified for family consumption. Historical documents from Barcelona of the time name David of Bellcaire as the owner of the butcher’s shop, and state that the fishmonger’s stood in what is now Carrer de la Fruita. In 1357, the Call water fountain was built, in the middle of Carrer Sant Honorat, so that Jews did not have to leave the Jewish quarter to fetch water. Carrer Banys Nouse, or New Baths Street in Barcelona, is a reminder of the new baths. The Banys Nous were founded in 1160 by the alfaqui Abraham Bonastruc, associated to Count Romaon Berenguer. The count donated some land just outside the Roman walls, under the Castell Nou, where there was plenty of water, and Bonastruc had them built and equipped.
In the lower part of the walled town, spreading upwards to meet the sheltering walls of the noble houses of Las Cigüeñas and Las Veletas, the aljama, or Jewry, of Caceres was home to some 130 families in the 13th century. They lived in modest dwellings that stood on narrow, sloping alleys. It was a popular neighbourhood, still filled with bright flowers and light even today, and it stands on either side of the Calle Barrio de San Antionio.
The Sephardic Route Cordoba
The Sephardic Route JaenThe Sephardic Route Jaen - Spain: Jaen’s strategic position on the upper Guadalquivir, standing at the entrance to Andalucía from the east coast and the Castilian plateau, has meant there has been a permanent cultural exchange between many different civilisations. This traditional spirit of tolerance explains the early presence of Jews in this Andalusian provincial capital. It was documented for the first time in the year 612, but probably dates from much earlier. Since early times, the Hebrews of Jaen presumably lived alongside Romans, Visigoths, (first the Arians, then the Christians), Muslims and then again with Christians, until they were expelled in the 15th century.
The Sephardic Route Jaen - Spain: Jaen’s strategic position on the upper Guadalquivir, standing at the entrance to Andalucía from the east coast and the Castilian plateau, has meant there has been a permanent cultural exchange between many different civilisations. This traditional spirit of tolerance explains the early presence of Jews in this Andalusian provincial capital. It was documented for the first time in the year 612, but probably dates from much earlier. Since early times, the Hebrews of Jaen presumably lived alongside Romans, Visigoths, (first the Arians, then the Christians), Muslims and then again with Christians, until they were expelled in the 15th century.
King Alfonso II chose Oviedo as the capital of the Kingdom of Asturias in the year 808 AD. The city, which stands on the site of an ancient monastic settlement on the Oveto hill, has continued to grow ever since, until it has become the political and administrative centre of the Principality of Asturias, and one of the most charming cities in Spain. It is a city full of historical features that housed a Jewish quarter that was part of its social and economic life for centuries.
The capital of the Balearic Islands, a secular maritime college and a reference for Mediterranean culture over the centuries, Palma de Mallorca can pride itself on being one of the Spanish cities with the earliest Jewish settlements, dating from the 5th century, when Jews lived alongside Christians long before Moorish rule. The xuetes, or chuetas, which was the name given to Majorcan Jews even today, were experts in astronomy, astrology, mathematics, medicine, philosophy and science, and contributed greatly to the cultural prestige of Palma de Mallorca in the Middle Ages.
When the Christians re-conquered Palma (1229-30), they found the Jewish quarter lay inside the Moorish fortified town, north of the Almudaina castle, and the first transfer of the Hebrew population took place, to the Call Menor, or Smaller Jewish Quarter. It stood at the top of the San Nicolás neighbourhood, along Calle San Bartolomé and Calle Argentería, but no original buildings remain.
The Sephardic Route Ribadavia - GaliciaRibadavia, strategically placed between Orense and Vigo, and “the mother of high-carat wine” according to the 16th-century scholar Molina, is the capital of the Ribeiro district. Over the centuries, its Jewish community - the largest and wealthiest in Galicia - had much to do with Riberio wine-growing and wine trade.
ibadavia, strategically placed between Orense and Vigo, and “the mother of high-carat wine” according to the 16th-century scholar Molina, is the capital of the Ribeiro district. Over the centuries, its Jewish community - the largest and wealthiest in Galicia - had much to do with Riberio wine-growing and wine trade.
The creation of the capital of the Kingdom of Galicia in 103 by Don García, and the immediate prosperity of Ribadavia meant that, in the 11th century, many Jewish families settled in the town, and the Jewish quarter in the heart of the medieval town has now been declared a Cultural Heritage Site. The Jews of Ribadavia owned the vineyards and were fully integrated into the society of the time.
The character of Segovia has been marked since the 1st century AD by its Roman aqueduct. A World Heritage Site, Segovia’s history embraces the legacy of both the Romans and the Visigoths, as well as that of the cultural melting-pot of the Middle Ages, and for centuries it was a haven for the peaceful coexistence of Jews, Moors and Christians.
The repopulation of Segovia in the 11th century, which put an end to its long period as a no-man’s-land between the Muslim and Christian kingdoms, was also when the first Jewish settlers arrived. Over the next few centuries, they joined in the monumental task of turning the city into one of the wealthiest in Castile and Spain.
There is documentary evidence of the presence of Jews in Toledo since Roman times, in the 4th century, but their arrival much earlier is linked to the legendary foundation of the city. This was the Toletum of the Carpetans and Romans; the civitas regia capital of the Spanish Visigoth Kingdom; the Muslim Toleitola that was such an example of peaceful coexistence between the three cultures; the Toledo of Alfonso X the Wise and the School of Translators; the city of El Greco and the leading Episcopal Cathedral of Spain. But this Castilian city was also the great Jewry of the West, a spiritual centre that, for centuries, was a reference for all the Jews of Europe.
In the early 13th century, the New Jewry was formed, between Calle Mayor de Remolins and the old medieval walls in Tortosa. The outside of the walls in Tortosa was reached through the Hierro Gateway, which was also known as the Jews Gateway. It is the only one that remains from the old Jewry in Tortosa today, and it leds to the Hebrew cemetery. Both the Old and the New Jewry have maintained their charm, with their maze-like street layout and many topographical features that serve to remind us of the longstanding presence of the Jews in Tortosa. In the 14th century, there were quite a number of eminent inhabitants of the call, such as the brothers Isaac and Jafudá Marçili or Abraham Mair, who were bankers that financed a number of the King’s enterprises.
Tudela: A strategic enclave in the Kingdom of Navarre, overlooking the river Ebro and at an equal distance from Zaragoza, Logroño, Pamplona and Soria, Tudela was founded by the Muslims in the 8th century, around the fortress built by Yusuf, a lieutenant of Emir Al Hakan I, in order to to consolidate the Northern frontier of al-Andalus. The Jewish presence there dates from this period, when the first town grew up around the alcazaba.
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