The president of Castilla-La Mancha, Emiliano García-Page, announced on Tuesday afternoon that, “very soon, before the summer”, will open to the public the “Taller del Moro”(Workshop of the Moor), XIVth-century ceremonial hall “unequaled” As Center of Interpretation of Mudéjar Art in Spain.
The Mayor of Toledo, Milagros Tolón, was also present during the presentation of the book “Toledo, Jews, Curiosities, Myths and Enchantments”, in addition to its author, José Ignacio Carmona.
Precisely, it has been directed by García-Page to announce that the Museum Workshop of the Moor of Toledo, the only civil monument of the first half of the fourteenth century that has been preserved and that has been closed for more than a decade, will open before the summer As a center of interpretation of Mudejar art in Spain, which will be an even greater incentive to visit the city.
The head of the regional government has highlighted in his speech the close relationship between Toledo and the Jewish world throughout history, not to overlook that it was in this city where he was expelled, although he has emphasized this expulsion “do not Expelled from our soul “.
Pride of Toledo
That said, the regional president has proudly emphasized that Toledo is known as the Jerusalem of the West, which houses the two most important synagogues in Europe – the Transit and Santa María la Blanca – and that the models of these two Buildings are present in the Museum of Jewish History of Tel-Aviv.
Garcia-Page has emphasized that this is another sign that Toledo is a “unique city for the Jewish world,” which has been present in the history of Europe for the last two thousand years and feels “spiritually united” to Jerusalem, Where 40 percent of the Jewish rite is Sephardic.
In this context, he also stressed that the Palace of Fuensalida, which today houses the presentation of the essay “Toledo: Jews, curiosities, myths and enchantments”, is 500 years older than the political capital of Israel.
Referring to the book, the head of the autonomous government has augured “a great success,” because, as he said, “everything that means to delve into the legend, the rites, in history and in the wealth that means believing in something, In a world that often does not believe in anything, is extraordinary. “
When, after visiting Toledo, Cordoba or Girona, Jewish tourists arrive into Madrid, they often ask the locals where the Jewish quarter of the city was. Some respond with silence or an embarrassed “I do not know”. Others answer that in Lavapiés, the most widespread belief, but false. And is that, after centuries buried and unknown, the Jewish footprint in Madrid remains covered with a mantle of legend and mystery that historians, archaeologists and documentalists try to dismantle in recent years to a stroke of rigor.
“The reality is that even today, little is known about the Jewish past in Madrid,” says Enrique Cantera, a professor of Medieval History at UNED who specializes in medieval Judaism. What can be taken for granted? There is evidence of Jewish presence in the city at least since it was taken by the Christians in 1085. Alfonso VI had conquered just before the Muslim Toledo and from there they moved to Madrid Christians and Jews. That is why the majority of Jews from Madrid had origin in Toledo.
When they arrived, they installed themselves next to the Arab wall, in a small and poor suburb on which now rises – to the disgrace of the archaeologists – the Cathedral of the Almudena. It dictates the logic because the rest of Jewish of Castile were located physically near the royalty and, next to, was the famous Alcazar, burned down in 1734 in the space that now occupies the Royal Palace.
But, a few meters away, where the new Museum of Royal Collections stands today, the archaeologist who runs the excavations, Esther Andreu, has found three tracks of Hebrew presence. The first is a fragment of pottery with the drawing of a menorah, the Jewish seven-branched candlestick. The second, a jamb of a door, typical of Jewish homes, which serves to adhere a box with the mezuzah, a parchment with verses from the Torah. Andreu also discovered a system of closing of the houses that allowed to turn the zone into a watertight compartment and that already existed in Toledo in the zone of the sheds. “There is a medieval document that speaks of the ‘Castle of the Jews.’ We must understand that it was not a castle proper, but a place protected from the rest of the population,” Andreu says. What there are not are documents “with a description of the Jewry or the location of the synagogue”, says the director of the Archive of the Villa of Madrid, Maria del Carmen Cayetano.
The archaeologist Esther Andreu, before the Cathedral of the Almudena.
The archaeologist Esther Andreu, before the Cathedral of the Almudena. ÁLVARO GARCÍA
Were there Jews before, in the Muslim Magerit? “Without a doubt,” Rafael Gili, a professor at the Center for Documentation for the History of Madrid at the Autonomous University, was recently responding to a lecture on the Hebrew past of medieval Madrid. It seems to prove two documents from before the Christian conquest: a letter in which Simeon Ibn Saul announces to his brother the death of two Jewish friends and a missive sent from Syria to Egypt in which he asks for some known Jew in the city .
The Jews were mainly engaged in trade, finance and crafts. Its stores were located in Christian area. Very few did it to the agricultural activities (generally in the hands of Mudejar), although “some had own vineyards in the suburbs to be able to make kosher wine”, that must be elaborated by Jewish hands, explains Cantera. “There was even a trapper, but also a kind of Jewish elite, who was involved in lending and collecting taxes,” says Tomás Dilal, a doctor in Medieval History for UNED and a reference in the study of the city’s Hebrew past. They did not reach the rank of “neighbors” of the city and depended directly on the King, who protected them.
Baptized or die
All this collapsed in 1391, the year of the anti-Jewish pogrom started in Seville that left slaughters, looting and forced conversions of Jews and arrived in Madrid from the hands of enraged Toledo. They entered the Jewish quarter through the now-defunct Puerta de Valnadú, which the authorities had left open that night, and forced them to choose between being baptized or dying. There are no figures of victims or conversions, but ten years later the nuns of the convent that was erected in the Plaza de Santo Domingo (demolished at the end of the 19th century) complained to the monarch that they could not charge 3,000 maravedis of aljama Called the Jewry their own inhabitants) because the members who were still alive would have been baptized.
It was not quite like this. The Jewish community remained active in the fifteenth century. It dispersed to other places, such as Puerta Cerrada or Puerta del Sol, until in 1481 Jews and Mudejar people were forced to confine themselves in their own neighborhoods. It is estimated that there would then be more than 200 Jews in the city. Ten years later, the Catholic Kings forced them to convert to Catholicism or to leave. Some fled to Portugal, others were baptized, and not a few embraced the Christian faith in public while privately professing their true self. It was the end of the Jewish quarter. That is where the legend of Lavapiés appears. The neighborhood never hosted a Jewry because it was not built before the expulsion of the Jews. Nor is it true that the name of Lavapiés alludes to the ablutions made by the Jews before entering the synagogue in the fountain that occupied the place until the nineteenth century, especially since it is not the Jews, but the Muslims, who make a wash Ritual before entering your place of prayer. The historian Puñal believes that the extended and erroneous attribution of the Jewry to Lavapies comes from the romantic literature of century XIX, that looked for mythical origins to some districts, and the fact that enough of its inhabitants probably descended from converted Jews, as show some Trade union names.
The Jewish community of Melilla, which has been present in the city for more than 150 years, today recognized the Spanish State for the granting of nationality to the Sephardi, from which part of their diaspora settled in North Africa when Five centuries ago they were expelled from Spain.
The Minister of Justice, Rafael Catalá, has collected in representation of the Government the Prize Mem Memímel granted by the Jewish association of the same name by the law 12 of 2015, that granted the Spanish nationality to the descendants of Jews expelled in 1942 by Kings Católicos .
In picking up the plaque recognition, Catalá stressed that this law is one of “the most important” in recent years “for its symbolic content,” as it represents “the historic restoration of a debt five centuries ago with the Jewish people And the Sephardi in particular. “
The expulsion of this community “marked negatively the history of Spain, for the loss of talent, capacity and affection” towards this town and “Spanish nationality, which should never be lost,” the minister has condemned.
For this reason, he thanked this “gesture of reunion” with Sefarad, the land that judicial tradition identifies with Spain, after receiving the award from the President of the Association Mem Guimel de Melilla, Mordejay Guahnich.
The presentation took place at the Assembly of Melilla during the visit of the minister, at a ceremony in the presence of the city’s president, Juan José Imbroda, and the government delegate, Abdelmalik El Barkani.
The event coincided with the celebration of Purim, a Jewish holiday that originated in the Book of Esther of the Bible, in memory of the salvation of the Jews of Persia from being annihilated.
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