IMAGES TARAZONA JEWISH JEWISH SURNAMES FROM TARAZONA
IMAGES TARAZONA JEWISH JEWISH SURNAMES FROM TARAZONA
A guide of the Judería (Jewish quarter) of Tarazona
By Miguel Angel Motis Dolader
1.History
It is quite probable that in Tarazona, as happened in the towns of Huesca
or Zaragoza, existed a small jewish community during the Visigothic era,
and maybe even during the late Roman imperial period. This small
community shored up under the Muslim rule (starting in the 8th century
CE). Nevertheless, it was only after the conquest and incorporation of the
city Tarazona to the kingdom of Aragón, that documents about this
community multiply, a fact that can be considered as the result of the
strengthening of Tarazona´s jewry and its final configuration.The city was conquered by King Alfonso I of Aragón, and in the year
1123, the taxation on three religious communities of the town (Christian,
Jewish and Muslim) was granted to the bishop, who thus became the
propietor of the Jewish quarter, consisting of 20 houses and about 10
shops.
The Jewish community gets more important during the so called "golden
age" of the hispanic Jews (between 1213 and 1283), characterized by the
rise of Jewish high authorities under the crown, a process that was
initiated under the rule of King James I of Aragón (1213-1276), reaching
its peak under King Peter (the Great, of Aragón, 1276-1285). During this
period, the King´s Jewish civil servants were dedicated to financial
issues, up to the point that the crown´s finances were fully under their
control.Among the outstanding Jewish personalities of the time was Muça de
Portella, who signing when most of the documents adopted the Muslim
graphy Muça in favor of the hebraic name Moshe. In the first document
found about him, dated the year 1273, he filled the office of Alcaide
(Sheriff) and Bayle (King´s representative) of Tarazona´s Jewish quarter.
Years later he moved to the Kingdom of Valencia (part of the Crown of
Aragón), being Bayle of the towns of Morella, Onda, Peñíscola, Sagunto,
Segorbe and Villareal, to return, between the years of 1276 and 1277, to
his hometown, this time as Bayle and Merino (Judge) of Tarazona. He
was in charge of the taxation and the control of the forts on the border
with the neighbour kingdoms of Castille and Navarra, and also was a
financial adviser to bishops and noblemen. In the year 1286, at the
height of his influence in the royal court, the Cortes (Parliament)
demanded, and obtained, from the king his destitution, to be murdered
in unclear circumstances a few time later. His fortune was confiscated by
King Alfonso II, who was in need of funds to finance his conquest of the
island of Menorca, although a following agreement with the family saved
their economic prosperity under one condition: leaving Tarazona and
moving to the close city of Borja.Muça´s brother Ismael continued to be tax collector until 1289, as well as
private administrator of Prince Don Pedro and Rab of the Jews in the
Kingdom of Aragón under King James II. Although, due to their
economic position, they could well have paid the whole tax contribution
of the aljama (Jewish community) of Tarazona, the Portellas mantained
a royal privilege consisting of paying only 1/5 of that amount. Only when
they were deprived from all kind of political influence in the Kingdom
did the Portellas move tho the neighbouring kingdom of Navarra.
The Jewish aljama of Tarazona appears as realengo (a kind of royal
property) since the year 1271, together with 16 other Jewish communities
in Aragón. As a royal property, these communities had to pay an average
tax of (only) 3% on their incomes. In 1285, King Peter III mantained this
rule. The first financial problems of Tarazona´s Jewry seem to appear by
the end of the 13th. century, when the aljama was formed by 13 families.
At that time, their ordinary taxes to the king (3000 sueldos) where
partially condoned, while having to face also other institutional
expenses. Nevertheless, Tarazona hosted an academy of translation,
similar to those ones existing in Zaragoza, Huesca or Pamplona,
although none of them, including Tarazona, reached the importance of
the famous Academy of Toledo. These schools worked on the translation
of arabic writings into latin. The academy also coincided with an
important economic crisis, which also hit the Jewries of other aragonese
towns like Ejea de los Caballeros and Uncastillo, as well as military
unrest. During the so called "War of the two Pedros" (King Peter of
Aragón and King Peter of Castille), in which the Castilians where only
stopped at the doors of Daroca, Tarazona was conquered and
reconquered by both parties several times. Between 1257 and 1260, the
worst period of this war, the town, and consequently, the Jewish quarter
too, was looted and almost completely destroyed to such level that, in
1267, King Peter IV considered the possibility of erase it completely in
order to avoid another capture by the Castilian and Navarrese troups.Tarazona was finally reconstructed with great effort, the first orders to
resettle new Jewish families in the town dating back to the year 1270,
although the bulk of new (Jewish) inmigration did not reach the
communty until 20 or 30 years later. Inmediately after the reconstruction,
during the eighties of the 13th. century, the renowned medicus Rabbi of
Tudela (Navarra) Shem Tov b. Isaac Shaprut, who in 1375 participated, in
Pamplona, in a famous (religious) polemy with cardinal Pedro de Luna,
the future Pope Benedictus XIII, settled in Tarazona.Anti-Jewish rioting taking place at that time in various places both in
Castille and Aragón did not reach the city of Tarazona. Tarazona´s Jewry
could feel safe, not only thanks to the protection of the authorities, who
needed their financial support after years of war and epidemies, and the
following reconstruction, but also because of the economic interaction
between the three communties, Christian, Jewish and Muslim, during
these postwar years. In fact , in the year 1291, the "Capítulos de Guarda
de la Judería"("Agreements on the administration of the Jewish quarter")
where signed. This contract established that, for the amount of 200
sueldos, the township guaranteed the protection of persons and
properties of Tarazona´s Jewry, as well as their privileges and the
presumption of inocence in their favor in judicial cases. During the 14th.
century, Tarazona´s Jewry counted about 200 - 250 members (an
estimated 10% of the city´s total population). For the end of the century,
we can account in documents some 108 people, 55 of them adult males.
On these facts, a total population of 225 to 275 people can be nowadays
be esteemed for the Judería in Tarazona.
Contrary to what happened in the nearby towns of Daroca and
Calatayud, no massive and forced convertions to Christianism happened
in Tarazona after the (religious) dispute of Tarragona
(1414-1415). After the dispute, Aragón´s crown prince, later King Alfons V,
took the aljama of Tarazona under his personal protection, a fact that
permitted Tarazona´s Jewry to escape from the general decline of Jewry
in the Kingdom of Aragón. These protectionist measures in favor of the
Jews of Tarazona, which also included flexible fiscal decrees in their
favour, continued under Alfons´succesor, King John II.
By midst of the 15th. century, and because of the high demographic
pressure taking place at that time, the Judería Nueva, or " new Jewish
quarter" was established, enlarged by 1/3 for a community, now of about
400 to 450 people.This climate of tolerance was to be abruptly halted with the
establishment of the "Santo Oficio", or Inquisition, from which Tarazona
had to obtain, after the city of Teruel, its own district court. This
inquisitorial court started to work in 1284 and lasted until the death of
King Ferdinand II, in the 16th. century, when the accused by the
Inquisition were to be judged in Zaragoza. There were some renowned
Jewish families who convertited to Christianism during this time: the
Santa Fé, the Santangel and part of the Chunchillo family. In March 13th.
1492, a royal decree of the Catholic Kings (King Ferdinand II of Aragón
and Isabella of Castilla) finally expelled the Jewry from Castille and
Aragón, and almost all Jewish families of Tarazona who decided not to
convertite fled and established themselves in the aljamas of nearby
kingdom of Navarra, with which they had had intense familiar and
business relations before,like the one of Tudela (as did Juce Orabuena,
the medicus Simuel Azamel and others), Cascante (Rabbi Sento
Amariello). It is difficult to establish a cuantification, but we can esteem
today that between 40 and 50% of Tarazona´s Jewry decided to
convertite after the expulsion decree. In fact, newly baptized families
continued to return to their homes in the until the year 1499.1.The Judería (Jewish quarter)
The buildings that remain today are posterior to the
reconstruction of Tarazona at the end of the 14th. century,
after the great war with Castille. In fact, two different
quarters can be distinguished: the Judería Vieja, or old
quarter, and the Judería Nueva, that is, the extension of the
old Jewish quarter in the 15th. century. After the expulsion
in 1492, all this habitat received the new name of "barrio
nuevo" (new quarter), as happened in Zaragoza, Huesca,
Daroca or Calatayud.a) Limits of the quarter
The old Jewish quarter lyes under the Zuda fortress, a
symbol first of the Muslim power first, and later of the
Christian rule. Its space limited with Tarazona´s barbican,
the Selcos-gutter, the market and the Puerta del Burgo
(Burgo Gateway). In their today´s names, you´ll find the old
old Jewish quarter while walking through the Juderia-,Rúa
Alta-, Rúa Baja- and Aires Streets, with not more than 50
houses. In medieval times, the Jewish quarter could only be
entered through certain gateways, or puertas: the Puerta de
la Plaza Nueva in todays Plaza de España , the Porticiella ,
a gate in the Rúa Baja Street, and the Zuda gate in the Rúa
Alta street.Initially, the urban expansion of the Jewish quarter in the
15th. century, wasn´t closed as the old quarter. We can find
this new quarter in the Cuesta de Arcedianos Street, its
main axis, around the Santa María Square (formerly called
of the new Judería) reaching on one side the Queiles River,
from which it was protected by a barbincane. Following the
testimonies of convertite Jews of that time, there were held
solemn events of Tarazona´s Jewry in nowadays Santa
Maria Street, presided by a Rabbi carrying the Torah-scrolls,
like the funeral obsequies for King John II or the celebration
of the coronation of King Ferdinand II, as well as certain
own religious celebrations like easter or sukkot. The
separation of this new quarter from the Christian quarter
was established through a gate located at the end of the
Madorrán Street, which had a system of double closing, and
another entry at one side of Santa Maria Square, near to
what today is the so called Molino del Cubo.b) Sacred places:
In every Jewish quarter, certain places related to specific
religious practices can be found: synagogues, ritual baths
(Mikves) and cementeries, as well as other necessary
equipments for the communities needs, influenced by
religious rules: bakeries (remember the bread with no yeast
for easter) or the butcheries (macellum), in which kosher
meat was sold.Documents related to a (Christian) pastoral visit to the
aljama establish the existence of two synagogues in
Tarazona - they actually do mention "duas sinagogas
ebreorum". Documents later in time do distinguish between
the "Sinagoga Mayor " or "Sinagoga de la Aljama" from the
"Sinagoga Menor" (or minor synagogue).Concerning the first one, the bishop of Tarazona permitted
its reconstruction in september 8th. 1371, considering its
ruined condition after the war, during which it was looted
and set to fire by the Castilian troops. The synagogue was a
meeting place for the community, difering in this from the
conception of a church by the Christian religion. Syanogues
were (and are) dedicated not only to religious practices, but
also to community activities, as place of reunion of the
Jewry ("ubi congregetur", as mentions the Bishop in his
documents). These synagogues had a very simple
architectonical conception: just one nave, orientated
towards Jerusalem, with a wooden roof , being the entrance
through a patio, called azara.This synagogue could held about 100 persons. Following
documents of the time, it counted with two Sefer Torah, with
silvered and goldened Keter. Both of them were to be
confiscated by King Ferdinand II shortly before the
expulsion in 1492, in order to satisfy the Aljama´s taxation.
The synagoge also had a guildroom, as well a special room
for women (sinagoga de mulleres), who were separated
from men by a tribune, The major synagoge, neighbouring
the Rabbi´s house, was reconditioned sevedral times during
the 15th. century. The documents we know today about this
place are very unclear, but it seems that the synagogue may
have stood on the the place where today the "Casa de
Becquer" is situated, in the Rúa Alta Street.On the other hand, documentary mentions of the "sinagoga
menor" are quite sporadic. An analogue "minor" synagogue
in Calatayud measured 40 x 30 (medieval) feet, so we can
suppose Tarazona´s one also being very small. There have
appeared no documents concerning the Mikve in both cases
- in Sepharad, a documentary proof exits only about a Mikve
in Lérida. The Mikve, or ritual bath, related to purification
practices, concerning e.g. menstruating women, had a
completely different purpose as public baths, of roman and
later, Muslim tradition, with hygienic purposes, which could
be used by members of the three communities. A Mikvé
needed constant clear water, taken from a nearby source. In
the case of Tarazona, we suppose the Mikvé was situated
near to the Selcos-gutter. It could well have been a
souterrain dependency of the major synagogue (but with
separate entrance), as well as a completely different close
building. Only future archaeological excavations will put
light to this point.In the case of Tarazona´s Jewry, religious practices also
influenced the ubication of the cementery, which always
had to be situated out of town (extramuros), because it
transmitted impurities. Each tomb occupied about 2 square
meters.The cementery stood where today´s old "Fosforera" factory
and the "Convento del Carmen" are to be found, between
today´s Caldenoguea Street and the Camino de Mataperros,
on a slight promontory limiting with the Almeora Square,
near to gates of Carrera de la Cervera and Era, in the (rural)
district of Losilla. It was a property of the aljama, enclosed
and surrounded by vinyards. The tombs were orientated
towards Eretz Israel.
c) Administration: the Aljama
The Jewish Aljama was composed by the heads of the
households., It had a certain degree of sovereignty, by
being enabled to issue decrees (ordenanzas) affecting
every-day-life of the Jewry.As an example, one of these decrees, dated in the year1
285, prohibited its members the use of garments in
pastel-colours, as a sign of austerity.The internal organisation of the aljama, the first documents
about it dating back to the 14th. century- based on three
main collegial institutions: the Assembly, the Council, and
the Adelantados or Muqdamim, to which certain civil
servants were attached, like the Clavario, in charge of
collecting the taxes of the Jewry and the accountance of the
Aljama, the judiciary Albedí , as well as Rabbis, the Shama,
etc.In a royal decree, issued in 1420 by Queen Mary of Aragón
(called Takkanah or "Regimiento de los Oficiales"), and in
view of the diminishing Jewish population of Tarazona after
war, epidemics and other calamities, the council was
ordered to be composed by 9 people, in representation of
the three social strata of every society: " 3 (members) of the
upper class, 3 of the middle class and 3 of the lower one".The mandate of the council was annual, and commenced
the day of Saint Michael, being each new councelor being
designated by his predecessor. The council had only
consultive functions, except in the case of taxation of the
Jewry, where it had executive powers. The Aljama also had
its own financial ressources in order to guarantee certain
basic social services to its members. Following a legislation
dated in 1383, these own resources where provided by a tax
on bread, meat and wine called Sisa, as well as a tax on
every household (Cabezaje), an income tax (Brazaje). The
aljama also issued credits, at an interest rate between 8 and
10%.The Adelantados (judges) had to know the talmud
legislation and to be honest men. They used to be three
(although during certain periods of time there were only two
of them), and were in charge of internal litigations of the
Jewry, to be judged according to the rabbinical dispositions.
They had to vigilate the compliance of the religious
preceptions and supervised the hospital of the community,
as well as the charity.2.Economy
In rural areas the cultivation of vineyards (77%) predominated,
followed by the cultivation of cereal and vegetables for textile
purposes (13%) and, at a certain distance, the growing of olives. In
years of heavy drought, like in 1492, the olive groves produced the
minimal quantity of 25 arrobas of olive-oil.
In the 15th. century predominated the small propietor (with only
one field to cultivate), while about 10% of Jews are propietors of
three or more fields (like Abraham Orabuena, Cahadias Abroixar
or Yucé Orabuena).Richness, like in Calatayud, was distributed in a very unequal way
in Tarazona: e.d., Yucé Orabuena had 1/5 of all agricultural land
in his hands.Among the absent propietors (living in town) predominates a
system called alcabala, which consisted in renting the fields under
different conditions as the used by Christian propietors, being the
profitability three times higher.Jewish artisans produced mainly textile and leather products.
Some of the medieval guilds, like the ones of tanners and weavers
of Tarazona at that time are multiconfessional, reflecting the
market share of each group of artisans: 60% of its members are
Christian, 10 % are Muslims and the rest, 30%, Jews.
Tarazonas Jewry also had a very strong and active mercantile
class , mainly commercing with low quality textiles for the rural
area and leather products, with the rest of Aragón, Castille and
Navarra, through a net of agents and even branch offices. Among
these merchants, who also acted as bankers, detached Hosua
Ezquerra, Levi Pamplonés and the Avemonder borthers, Yento and
Açach. As in the case of the city of Barbastro, the Jewish horse
merchants or Bestias also were of great importance in Tarazona,
for they controlled the horse market, essential for the transport of
merchandises at that time.Banking was only excercised by a small minority in the Aljama,
and credits generally related to the coyuntural needs of the
farmers or artisans. In the second half of the 14th. century, only
12% of all credits were superior to the amount of 200 sueldos, and
60% of them even didn´t reach the amount of 100 sueldos. The fact
that most credits (9 out of ten) had to be repaid after nine months
underlines the above mentioned coyuntural character. But these
credits of subsistence were heavily exposed to the debtor´s
insolvence or to periods of economic crisis, so they were subject to
constant royal moratories and condonations. Consequently, each
time when minimal political instability or rioting appeared, even
in neighbouring countries, like in Castille in 1391, Jewish bankers
greatly reduced their lending activities.
IMAGES TARAZONA JEWISH JEWISH SURNAMES FROM TARAZONA
Association of
Friends of theJewish Culture of Tarazona "Moshe de Portella"
