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Prior to the Spanish Civil War and not taking Ceuta and Melilla into account, about 6,000–7,000 Jews lived in Spain, mostly in Barcelona and Madrid. [125] Likewise, by 1936, the Jewish community in Melilla amounted to 6,000, later notably decreasing because of emigration to Venezuela, Israel, mainland Spain and France.
The aftermath of war brought to an end coexistence between religions in the Iberian peninsula: Jews were forced to convert to Christianity or be exiled in 1492, and by 1501, all of Granada's Muslims were obliged to convert to Christianity, become slaves, or be exiled; by 1526 this prohibition spread to the rest of Spain.
A service in a Spanish synagogue, from the Sister Haggadah (c. 1350). The Alhambra Decree would bring Spanish Jewish life to a sudden end. The Alhambra Decree (also known as the Edict of Expulsion; Spanish: Decreto de la Alhambra, Edicto de Granada) was an edict issued on 31 March 1492, by the joint Catholic Monarchs of Spain (Isabella I of Castile and Ferdinand II of Aragon) ordering the ...
The Expulsion of Jews from Spain was the expulsion of practicing Jews following the Alhambra Decree in 1492, [1] which was enacted to eliminate their influence on Spain's large converso population and to ensure its members did not revert to Judaism. Over half of Spain's Jews had converted to Catholicism as a result of the Massacre of 1391. [2]
The old pharaoh dies and a new one ascends the throne. [10] According to Ezekiel 20:8-9, the enslaved Israelites also practised "abominations" and worshiped the gods of Egypt. This provoked Yahweh to destroy them but he relented to avoid his name being "profaned". [15]
The Massacre of 1391, also known as the pogroms of 1391, refers to a murderous wave of mass violence committed against the Jews of Spain by the Catholic populace in the kingdoms of Castile and Aragon, both in present-day Spain, in the year 1391. It was one of the most lethal outbreaks of violence against Jews in medieval European history.
The new analysis indicated a group broader than the Israelites and more associating with Apiru, best seen in 1 Samuel 13, 14. [36] Na’aman and Yoel Bin-Nun point out that “Hebrew” is typically used to describe “Israelites in exceptional circumstances,” in particular, wandering, oppressed or enslaved Israelites struggling for liberation.
Finkelstein holds that Judah emerged as an operational kingdom somewhat later than Israel, during the second half of 9th century BCE, [4] but the subject is one of considerable controversy. [49] There are indications that during the 10th and 9th centuries BCE, the southern highlands had been divided between a number of centres, none with clear ...