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Spanish Jews once constituted one of the largest and most prosperous Jewish communities in the world. This period ended definitively with the Alhambra decree of 1492, as a result of which they were forced to convert to Catholicism, go into exile, or be killed. The Castilian Muslims suffered the same fate in 1500, and a generation later those of Aragón and Valencia. An estimated 13,000 to 40,000 Jews live in Spain today.〔(Sergio DellaPergola, ''World Jewish Population'' (2007) American Jewish Committee, accessed 12 October 2009 )〕〔The Jewish Virtual Library (as well as the president of the Spanish Jewish community) speak of 40,000 Jews (see (【引用サイトリンク】title=Spain )) of whom half are affiliated with the ''Federación de Comunidades Judías de España'' (FCJE).〕 The remnants of the Spanish (and Portuguese) Jews, the Sephardic Jews, though the worldwide figure is extremely hard to attain〔http://bechollashon.org/population/study_difficult/study_difficult.php〕 specifically for Jews coming from countries where there was a monetary and social disincentive for having a Jewish background (see Marranos for one example), and for various other reasons, on the other end because there are those who just choose the Sephardic set of customs or Hebrew pronunciation. The number of Jews of Sephardic lineage in Israel was put just over 60% of the overall Israeli Jewish and non-Jewish populations in 1990〔http://www.jewishgen.org/sefardsig/popul.HTM〕 and Sephardi Jews tend to have a much higher birth-rate than the more secular oriented Ashkenazi classification of Jews. The Jews of Spain spoke Ladino, a Romance language derived mainly from Old Castilian, Judeo-Catalan and Hebrew. The relationship of Ladino to Castilian Spanish is comparable to that of Yiddish to German. Nowadays, Jews in Spain speak Spanish, while Ladino is still used in Israel. == Early history (before 300) == Some associate the country of Tarshish, as mentioned in the books of Jeremiah, Ezekiel, I Kings, Jonah and Romans, with a locale in southern Spain.〔"(Tarshish )" in the ''Jewish Encyclopedia,'' Isidore Singer and M. Seligsohn〕 In generally describing Tyre's empire from west to east, Tarshish is listed first (Ezekiel 27.12–14), and in Jonah 1.3 it is the place to which Jonah sought to flee from the Lord; evidently it represents the westernmost place to which one could sail.〔from 'Tyre' in Easton's Bible Dictionary〕 The link between Jews and Tarshish is clear. One might speculate that commerce conducted by Jewish emissaries, merchants, craftsmen, or other tradesmen among the Semitic Tyrean Phoenicians might have brought them to Tarshish. Although the notion of Tarshish as Spain is merely based on suggestive material, it leaves open the possibility of a very early, although perhaps limited, Jewish presence in the Iberian Peninsula.〔William Parkin - 1837 "Festus Avinus says expressly that Cadiz was Tarshish. This agrees perfectly with the statement of Ibn Hankal, who no doubt reports the opinion of the Arabian geographers, that Phoenicia maintained a direct intercourse with Britain in later ..."〕 More substantial evidence of Jews in Spain comes from the Roman era. Although the spread of the Jews into Europe is most commonly associated with the Diaspora, which ensued from the Roman conquest of Judea, emigration from Eretz Yisrael into the greater Roman Mediterranean area antedated the destruction of Jerusalem at the hands of the Romans under Titus. In his ''Facta et dicta memorabilia'', Valerius Maximus makes reference to Jews and Chaldaeans being expelled from Rome in 139 BCE for their "corrupting" influences.〔(VALERI MAXIMI FACTORVM ET DICTORVM MEMORABILIVM LIBER I )〕 According to Josephus, King Agrippa attempted to discourage the Jews of Jerusalem from rebelling against Roman authority by reference to Jews throughout the Roman Empire and elsewhere; Agrippa warned that "the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which do not have some portion of you among them, whom your enemies might slay, in case you go to war..."〔Flavius Josephus, Wars of the Jews 2.16.4.〕 The Provençal Rabbi and scholar, Rabbi Abraham ben David, wrote in ''anno'' 1161: “A tradition exists with the () community of Granada that they are from the inhabitants of Jerusalem, of the descendants of Judah and Benjamin, rather than from the villages, the towns in the outlying districts (Palestine ).”〔''Seder Hakabbalah Laharavad'', p. 51, Jerusalem 1971 (printed in the edition which includes the books, ''Seder Olam Rabbah'' and ''Seder Olam Zuta'') (Hebrew)〕 Elsewhere, he writes about his maternal grandfather's family and how they came to Spain: "When Titus prevailed over Jerusalem, his officer who was appointed over Hispania appeased him, requesting that he send to him captives made-up of the nobles of Jerusalem, and so he sent a few of them to him, and there were amongst them those who made curtains and who were knowledgeable in the work of silk, and () whose name was Baruch, and they remained in Mérida."〔''Seder Olam Rabba/ Seder Olam Zuta/ Seder HaKabbalah le'Ravad'', Jerusalem 1971, pp. 43–44 (Hebrew).〕 Here, Rabbi Abraham ben David refers to the second influx of Jews into Spain, shortly after the destruction of Israel’s Second Temple. The earliest mention of Spain (Hispania) is, allegedly, found in Obadiah 1:20:〔''Pesiqata Derav Kahana'' (ed. Salomon Buber), New York 1949, p. 151b, in Comments, note 26 (Hebrew)〕 “And the exiles of this host of the sons of Israel who are among the Canaanites as far as Ṣarfat (Heb. צרפת), and the exiles of Jerusalem who are in Sepharad, will possess the cities of the south.” While the medieval lexicographer, David ben Abraham Al-Alfāsī, identifies Ṣarfat with the city of Ṣarfend (Judeo-Arabic: צרפנדה),〔The Hebrew-Arabic Dictionary known as ''Kitāb Jāmi' Al-Alfāẓ'' (''Agron''), p. xxxviii, pub. by Solomon L. Skoss, 1936 Yale University〕 the word Sepharad (Heb. ספרד) in the same verse has been translated by the 1st century rabbinic scholar, Yonathan Ben Uzziel, as ''Aspamia''.〔Targum Yonathan ben Uzziel on the Minor Prophets〕 Based on a later teaching in the compendium of Jewish oral laws compiled by Rabbi Judah Hanasi in 189 CE, known as the Mishnah, ''Aspamia'' is associated with a very far place, generally thought of as Hispania, or Spain.〔''Mishnayoth'', with a commentary by Pinchas Kahati, ''Baba Bathra'' 3:2 s.v., אספמיא, Jerusalem 1998 (Hebrew)〕 In ''circa'' 960 CE, Ḥisdai ibn Šaprūṭ, minister of trade in the court of the Caliph in Córdoba, wrote to Joseph, the king of Khazaria, saying: “The name of our land in which we dwell is called in the sacred tongue, ''Sepharad'', but in the language of the Arabs, the indwellers of the lands, ''Alandalus'' (), the name of the capital of the kingdom, Córdoba.”〔Elkan Nathan Adler, ''Jewish Travellers'', Routledge:London 1931, pp. 22–36. Cf. Cambridge University Library, Taylor-Schecter Collection (T-S Misc.35.38)〕 According to Rabbi David Kimchi (1160–1235), in his commentary on Obadiah 1:20, Ṣarfat and Sepharad, both, refer to the Jewish captivity (Heb. ''galut'') expelled during the war with Titus and who went as far as the countries ''Alemania'' (Germany), ''Escalona'',〔According to Don Isaac Abrabanel, in his Commentary at the end of II Kings, this was a city built near Toledo, in Spain. Abrabanel surmises that the name may have been given to it by the Jewish exiles who arrived in Spain, in remembrance of the city Ashqelon in the Land of Israel. The spelling rendered by Abrabanel is אישקלונה. See: Abrabanel, ''Commentary on the First Prophets'', p. 680, Jerusalem 1955 (Hebrew).〕 France and Spain. The names Ṣarfat and Sepharad are explicitly mentioned by him as being France and Spain, respectively. Some scholars think that, in the case of the place-name, Ṣarfat (lit. Ṣarfend) – which, as noted, was applied to the Jewish Diaspora in France, the association with France was made only exegetically because of its similarity in spelling with the name פרנצא (France), by a reversal of its letters. Spanish Jew, Moses de León (ca. 1250 – 1305), mentions a tradition concerning the first Jewish exiles, saying that the vast majority of the first exiles driven away from the land of Israel during the Babylonian captivity refused to return, for they had seen that the Second Temple would be destroyed like the first.〔Moses de León, in ''Ha-Nefesh Ha-Ḥakhamah'' (also known as ''Sefer Ha-Mishḳal''), end of Part VI which treats on the Resurrection of the Dead, pub. in Basel 1608 (Hebrew)〕 In yet another teaching, passed down later by Moses ben Machir in the 16th century, an explicit reference is made to the fact that Jews have lived in Spain since the destruction of the First Temple:〔Moses ben Machir, in ''Seder Ha-Yom'', p. 15a, Venice 1605 (Hebrew)〕 :“Now, I have heard that this praise, ''emet weyaṣiv'' (is now used by us in the prayer rite ) was sent by the exiles who were driven away from Jerusalem and who were not with Ezra in Babylon, and that Ezra had sent inquiring after them, but they did not wish to go up (), replying that since they were destined to go off again into exile a second time, and that the Temple would once again be destroyed, why should we then double our anguish? It is best for us that we remain here in our place and to serve God. Now, I have heard that they are the people of ''Ṭulayṭulah'' (Toledo) and those who are near to them. However, that they might not be thought of as wicked men and those who are lacking in fidelity, may God forbid, they wrote down for them this magnanimous praise, etc.” Similarly, Gedaliah ibn Jechia the Spaniard has written:〔Gedaliah ibn Jechia in ''Shalshelet Ha-Kabbalah'', p. 271, Venice 1585 (Hebrew)〕 :“In (),252 ''anno mundi'' (= 1492 CE), the king Ferdinand and his wife, Isabella, made war with the Ishmaelites who were in Granada and took it, and while they returned they commanded the Jews in all of his kingdom that in but a short time they were to take leave from the countries (had heretofore possessed ), they being Castile, Navarre, Catalonia, Aragón, Granada and Sicily. Then the () inhabitants of ''Ṭulayṭulah'' (Toledo) answered that they were not present (the land of Judea ) at the time when their Christ was put to death. Apparently, it was written upon a large stone in the city’s street which some very ancient sovereign inscribed and testified that the Jews of ''Ṭulayṭulah'' (Toledo) did not depart from there during the building of the Second Temple, and were not involved in putting to death (man whom they called ) Christ. Yet, no apology was of any avail to them, neither unto the rest of the Jews, till at length six hundred-thousand souls had evacuated from there.” Don Isaac Abrabanel, a prominent Jewish figure in Spain in the 15th century and one of the king’s trusted courtiers who witnessed the expulsion of Jews from Spain in 1492, informs his readers〔Abrabanel's ''Commentary on the First Prophets'' (''Pirush Al Nevi'im Rishonim''), end of II Kings, pp. 680-681, Jerusalem 1955 (Hebrew).〕 that the first Jews to reach Spain were brought by ship to Spain by a certain Phiros who was confederate with the king of Babylon when he laid siege to Jerusalem. This man was a Grecian by birth, but who had been given a kingdom in Spain. He became related by marriage to a certain Espan, the nephew of king Heracles, who also ruled over a kingdom in Spain. This Heracles later renounced his throne because of his preference for his native country in Greece, leaving his kingdom to his nephew, Espan, by whom the country of España (Spain) derives its name. The Jewish exiles transported there by the said Phiros were descended by lineage from Judah, Benjamin, Shimon and Levi, and were, according to Abrabanel, settled in two districts in southern Spain: one, Andalusia, in the city of Lucena - a city so-called by the Jewish exiles that had come there; the second, in the country around ''Ṭulayṭulah'' (Toledo). Abrabanel says that the name ''Ṭulayṭulah'' (Toledo) was given to the city by its first Jewish inhabitants, and surmises that the name may have meant טלטול (= wandering), on account of their wandering from Jerusalem. He says, furthermore, that the original name of the city was Pirisvalle, so-called by its early pagan inhabitants. He also writes there that he found written in the ancient annals of Spanish history collected by the kings of Spain that the 50,000 Jewish households then residing in the cities throughout Spain were the descendants of men and women who were sent to Spain by the Roman Emperor and who had formerly been subjected to him and whom Titus had originally exiled from places in or around Jerusalem. The two Jewish exiles joined together and became one. Hispania came under Roman control with the fall of Carthage after the Second Punic War (218–202 BCE). Exactly how soon after this time Jews made their way onto the scene is a matter of speculation. It is within the realm of possibility that they went there under the Romans as free men to take advantage of its rich resources and build enterprises there. These early arrivals would have been joined by those who had been enslaved by the Romans under Vespasian and Titus, and dispersed to the extreme west during the period of the Jewish-Roman War, and especially after the defeat of Judea in 70. The Jewish historian, Josephus, confirms that as early as 90 CE there was already a Jewish ''Diaspora'' living in Europe, made-up of the two tribes, Judah and Benjamin. Thus, he writes in his ''Antiquities'':〔Josephus Flavius, ''Antiquities'', xi.v.2〕 “ …there are but two tribes in Asia (Turkey) and Europe subject to the Romans, while the ten tribes are beyond Euphrates till now and are an immense multitude.” One estimate places the number carried off to Spain at 80,000. (Graetz, p. 42). Subsequent immigrations came into the area along both the northern African and southern European sides of the Mediterranean. (Assis, p. 9.) Among the earliest records which may refer specifically to Jews in Spain during the Roman period is Paul's ''Letter to the Romans''. Many have taken Paul's intention to go to Spain to minister the gospel (15.24, 28) to indicate the presence of Jewish communities there,〔See, e.g., Yitzhak Baer, ''A History of the Jews in Christian Spain'', Philadelphia: The Jewish Publication Society of America (1961), p. 16; Salo Wittmayer Baron, ''A Social and Religious History of the Jews: Christian Spain'', New York: Columbia University press (1952), p. 170; Safrai, S. and Stern, M., eds., ''The Jewish People in the First Century'', Assen, Netherlands: Van Gorcum & Comp. (1974), p. 169; Bowers, W. P. "Jewish Communities in Spain in the Time of Paul the Apostle" ''Journal of Theological Studies'' Vol. 26 Part 2 (October 1975) p. 395.〕 as has Herod's banishment to Spain by Caesar in 39 (Flavius Josephus, ''The Wars of the Jews'', 2.9.6).〔The place of banishment is identified in Josephus's ''Antiquities of the Jews'' as Gaul — specifically Lyon (18.7.2) — this discrepancy has been resolved by postulating Lugdunum Convenarium, a town in Gaul on the Spanish frontier as the actual site.〕 From a slightly later period, ''Midrash Rabbah'' (Leviticus Rabba § 29.2), and ''Pesikta de-Rav Kahana'' (''Rosh Hashanna''), both, make mention of the Jewish Diaspora in Spain (Hispania) and their eventual return. Perhaps the most substantial of early references are the several decrees of the Council of Elvira, convened in the early fourth century, which address proper Christian behavior with regard to the Jews of Spain, notably forbidding marriage between Jews and Christians.〔(History of the Christian Church, Volume II: Ante-Nicene Christianity. AD 100–325. )〕 Of material evidence of early Iberian Jewry, representing a particularly early presence is a signet ring found at Cadiz, dating from the 8th–7th century BCE The inscription on the ring, generally accepted as Phoenician, has been interpreted by a few scholars to be "paleo-hebraic" (Bowers, p. 396). Among the early Spanish items of more reliably Jewish origins is an amphora which is at least as old as the 1st century. Although this vessel is not from the Spanish mainland (it was recovered from Ibiza, in the Balearic Islands), the imprint upon it of two Hebrew characters attests to Jewish contact, either direct or indirect, with the area at this time. Two trilingual Jewish inscriptions from Tarragona and Tortosa have been variously dated from the 2nd century BCE to the 6th century. (Bowers, p. 396.) There is also the tombstone inscription from Adra (formerly Abdera) of a Jewish girl named Salomonula, which dates to the early 3rd century (''Encyclopaedia Judaica'', p. 221). Thus, while there are limited material and literary indications for Jewish contact with Spain from a very early period, more definitive and substantial data begins with the third century. Data from this period suggest a well-established community, whose foundations must have been laid some time earlier. It is likely that these communities originated several generations earlier in the aftermath of the conquest of Judea, and possible that they originated much earlier. As citizens of the Roman Empire, the Jews of Spain engaged in a variety of occupations, including agriculture. Until the adoption of Christianity, Jews had close relations with non-Jewish populations, and played an active role in the social and economic life of the province (Assis at p. 9). The edicts of the Synod of Elvira, although early (and perhaps precedent-setting) examples of Church-inspired anti-Semitism, provide evidence of Jews who were integrated enough into the greater community to cause alarm among some: of the Council's 80 canonic decisions, all which pertain to Jews served to maintain a separation between the two communities (Laeuchli, pp. 75–76). It seems that by this time the presence of Jews was of greater concern to Catholic authorities than the presence of pagans; Canon 16, which prohibited marriage with Jews, was worded more strongly than canon 15, which prohibited marriage with pagans. Canon 78 threatens those who commit adultery with Jews with ostracism. Canons 48 and 50 forbade the blessing of Christian crops by Jews and the sharing of meals with Jews, respectively. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「History of the Jews in Spain」の詳細全文を読む スポンサード リンク
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