HOME
The Info List - Sephardi Jews


Sephardi Jews, also known as Sephardic
Sephardic
Jews
Jews
or Sephardim (Hebrew: סְפָרַדִּים‬, Modern Hebrew: Sfaraddim, Tiberian: Səp̄āraddîm; also יְהוּדֵי סְפָרַד‬ Y'hudey Spharad, lit. "The Jews
Jews
of Spain"), are a Jewish ethnic division whose ethnogenesis and emergence as a distinct community of Jews
Jews
coalesced during the early Middle Ages on the Iberian Peninsula. They established communities throughout areas of modern Spain
Spain
and Portugal, where they traditionally resided, evolving what would become their distinctive characteristics and diasporic identity, which they took with them in their exile from Iberia
Iberia
beginning in the late 15th century to North Africa, Anatolia, the Levant, Southeastern and Southern Europe, as well as the Americas, and all other places of their exiled settlement, either alongside pre-existing co-religionists, or alone as the first Jews
Jews
in new frontiers. Their millennial residence as an open and organised Jewish community in Iberia
Iberia
began to decline with the Reconquista
Reconquista
and was brought to an end starting with the Alhambra Decree
Alhambra Decree
by Spain's Catholic Monarchs
Catholic Monarchs
in 1492, which resulted in a combination of internal and external migrations, mass conversions and executions. More broadly, the term Sephardim has today also come sometimes to refer to traditionally Eastern Jewish communities of West Asia
West Asia
and beyond who, although not having genealogical roots in the Jewish communities of Iberia, have adopted a Sephardic
Sephardic
style of liturgy and Sephardic law and customs
Sephardic law and customs
imparted to them by the Iberian Jewish exiles over the course of the last few centuries. This article deals with Sephardim within the narrower ethnic definition. Historically, the vernacular languages of Sephardim and their descendants have been variants of either Spanish or Portuguese, though other tongues had been adopted and adapted throughout their history. The historical forms of Spanish or Portuguese that differing Sephardic communities spoke communally was determined by the date of their departure from Iberia, and their condition of departure as Jews
Jews
or New Christians. Judaeo-Spanish, sometimes called "Ladino Oriental" (Eastern Ladino), was a Romance language derived from Old Spanish, incorporating elements from all the old Romance languages
Romance languages
of the Iberian Peninsula, Hebrew
Hebrew
and Aramaic, and was spoken by what became the Eastern Sephardim, who settled in the Eastern Mediterranean, taken with them in the 15th century after the expulsion from Spain
Spain
in 1492. This dialect was further influenced by Ottoman Turkish, Levantine Arabic, Greek, Bulgarian and Serbo-Croatian
Serbo-Croatian
vocabulary in the differing lands of their exile. Haketia
Haketia
(also known as "Tetouani" in Algeria), an Arabic-influenced Judaeo-Spanish
Judaeo-Spanish
variety also derived from Old Spanish, with numerous Hebrew
Hebrew
and Aramaic
Aramaic
terms was spoken by North African Sephardim, taken with them in the 15th century after the expulsion from Spain
Spain
in 1492. The main feature of this dialect is the heavy influence of the Jebli Arabic
Arabic
dialect of northern Morocco. Early Modern Spanish
Modern Spanish
and Early Modern Portuguese, including in a mixture of the two was traditionally spoken or used liturgically by the ex-converso Western Sephardim, taken with them during their later migration out of Iberia
Iberia
between the 16th and 18th centuries as conversos, after which they reverted to Judaism. Modern Spanish
Modern Spanish
and Modern Portuguese varieties, traditionally spoken by the Sephardic Bnei Anusim of Iberia
Iberia
and Ibero-America, including some recent returnees to Judaism
Judaism
in the late 20th and early 21st centuries. In this latter case, these varieties have incorporated loanwords from the indigenous languages of the Americas
Americas
introduced following the Spanish conquest.

Contents

1 Etymology 2 Definition

2.1 Narrow ethnic definition 2.2 Broad religious definition

3 Divisions

3.1 Eastern Sephardim 3.2 North African Sephardim 3.3 Western Sephardim 3.4 Sephardic
Sephardic
Bnei Anusim

4 Distribution

4.1 Pre-1492 4.2 Post-1492

4.2.1 Permanence of Sephardim in Spain

4.3 Sephardim in modern Spain
Spain
and Portugal

4.3.1 Spanish citizenship by Iberian Sephardic
Sephardic
descent 4.3.2 Portuguese citizenship by Portuguese Sephardic
Sephardic
descent

5 Language 6 History

6.1 Early history 6.2 Jews
Jews
in Muslim Iberia 6.3 After the Reconquista 6.4 In the Age of Discoveries 6.5 The Holocaust 6.6 Later history and culture 6.7 Sephardic
Sephardic
pedigrees

7 Congregations 8 Relations with Ashkenazim 9 Leading Sephardi rabbis 10 Genetics 11 List of Nobel laureates 12 See also 13 References 14 Bibliography 15 External links

Etymology[edit] The name Sephardi means "Spanish" or "Hispanic", derived from Sepharad (Hebrew: סְפָרַד‬, Modern Sfarád, Tiberian Səp̄āráḏ), a Biblical location.[1] The location of the biblical Sepharad is disputed, but Sepharad was identified by later Jews
Jews
as Hispania, that is, the Iberian Peninsula. Sepharad (ספרד) still means "Spain" in modern Hebrew. In other languages and scripts, "Sephardi" may be translated as plural Hebrew: סְפָרַדִּים‬, Modern Sfaraddim, Tiberian Səp̄āraddîm; sefardí or Spanish: Sefardíes; Portuguese: Sefarditas; sefardita or Catalan: Sefardites; Aragonese: Safardís; Basque: Sefardiak; French: Séfarades; Galician: Sefardís; Italian: Sefarditi; Greek: Σεφαρδίτες Sephardites; Serbian: Сефарди Sefardi; Serbian/Croatian/Bosnian: Sefardi; Bulgarian: Сефаради Sefaradi; Turkish: Sefarad, Judaeo-Spanish: Sefaradies/Sefaradim; and Arabic: سفارديون‎ Safārdiyyūn. Definition[edit] Narrow ethnic definition[edit] In the narrower ethnic definition, a Sephardi Jew
Jew
is a Jew
Jew
descended from the Jews
Jews
who lived in the Iberian Peninsula
Iberian Peninsula
in the late 15th century, immediately prior to the issuance of the Alhambra Decree
Alhambra Decree
of 1492 by order of the Catholic Monarchs
Catholic Monarchs
in Spain, and the decree of 1496 in Portugal
Portugal
by order of King Manuel I. In Hebrew, the term "Sephardim Tehorim" (ספרדים טהורים, literally "Pure Sephardim"), derived from a misunderstanding of the initials ס"ט "Samekh Tet" traditionally used with some proper names (which in fact stand for "sofo tov", "may his end be good"[2]), has in recent times come to be used in some quarters to distinguish Sephardim proper "who trace their lineage back to the Iberian/Spanish population" from Sephardim in the broader religious sense.[3] This distinction has also been made in reference to genetic findings in research on Sephardim proper in contrast to other communities of Jews today termed Sephardi more broadly[4] Broad religious definition[edit] See also: Sephardic
Sephardic
law and customs, Maghrebi Jews, Mizrahi Jews, and Jewish ethnic divisions The modern Israeli Hebrew
Hebrew
definition of Sephardi is a much broader, religious based, definition that generally excludes ethnic considerations. In its most basic form, this broad religious definition of a Sephardi refers to any Jew, of any ethnic background, who follows the customs and traditions of Sepharad. For religious purposes, and in modern Israel, "Sephardim" is most often used in this wider sense which encompasses most non- Ashkenazi Jews
Ashkenazi Jews
who are not ethnically Sephardi, but are in most instances of West Asian or North African origin, but who nonetheless commonly use a Sephardic
Sephardic
style of liturgy, meaning a majority of Mizrahi Jews. The term Sephardi in the broad sense, thus describes the nusach ( Hebrew
Hebrew
language, "liturgical tradition") used by Sephardi Jews
Jews
in their Siddur
Siddur
(prayer book). A nusach is defined by a liturgical tradition's choice of prayers, order of prayers, text of prayers and melodies used in the singing of prayers. Sephardim traditionally pray using Minhag Sefarad. The term Nusach Sefard or Nusach Sfarad does not refer to the liturgy generally recited by Sephardim proper or even Sephardi in a broader sense, but rather to an alternative Eastern European liturgy used by many Hasidim who are in fact Ashkenazi. Additionally, Ethiopian Jews, whose branch of practiced Judaism
Judaism
is known as Haymanot, have recently come under the umbrella of Israel's already broad Sephardic
Sephardic
Chief Rabbinate. Divisions[edit] The divisions among Sephardim and their descendants today are largely a result of the consequences of the Royal edicts of expulsion. Both the Spanish and Portuguese edicts ordered their respective Jewish residents to choose one of only three options:

to convert to Catholicism
Catholicism
and therefore to be allowed to remain within the kingdom, to remain Jewish and to be expelled by the stipulated deadline, or to be summarily executed.

In the case of the Alhambra Decree
Alhambra Decree
of 1492, the primary purpose was to eliminate their influence on Spain's large converso population and ensure they did not revert to Judaism. Over half of Spain's Jews
Jews
had converted as a result of the religious persecution and pogroms which occurred in 1391, and as such were not subject to the Decree or to expulsion, yet remained under the watchful eye of the Spanish Inquisition. It has been argued by British scholar Henry Kamen, that "the real purpose of the 1492 edict likely was not expulsion, but compulsory conversion and assimilation of all Spanish Jews, a process which had been underway for a number of centuries. Indeed, a further number of those Jews
Jews
who had not yet joined the converso community finally chose to convert and avoid expulsion as a result of the edict. As a result of the Alhambra decree and persecution during the prior century, between 200,000 and 250,000 Jews
Jews
converted to Catholicism
Catholicism
and between one third and one half of Spain's remaining 100,000 non-converted Jews
Jews
chose exile, with an indeterminate number returning to Spain
Spain
in the years following the expulsion.[5] Foreseeing the economic aftermath of a similar Jewish flight from Portugal, King Manuel's decree five years later was largely pro-forma to appease a precondition the Spanish monarchs had set for him if he wished to marry their daughter. While the stipulations were similar in the Portuguese decree, King Manuel then largely prevented Portugal's Jews
Jews
from leaving, by blocking Portugal's ports of exit. This failure to leave Portugal
Portugal
was then reasoned by the king to signify a default acceptance of Catholicism
Catholicism
by the Jews, and the king then proceeded to proclaim them New Christians. Actual physical forced conversions, however, were also experienced throughout Portugal. Sephardi Jews, therefore, encompass Jews
Jews
descended from those Jews
Jews
who left the Iberian Peninsula
Iberian Peninsula
as Jews
Jews
by the expiration of the respective decreed deadlines. This group is further divided between those who fled south to North Africa, as opposed to those who fled eastwards to the Balkans, West Asia
West Asia
and beyond. Also included among Sephardi Jews are those who descend from "New Christian" conversos, but then returned to Judaism
Judaism
after leaving Iberia, largely after reaching Southern and Western Europe.[citation needed] From these regions, many would again migrate, this time to the non-Iberian territories of the Americas. Additional to all these Sephardic
Sephardic
Jewish groups are the descendants of those New Christian conversos who either remained in Iberia, or moved from Iberia
Iberia
directly to the Iberian colonial possessions across what are today the various Latin American countries. The descendants of this group of conversos, for historical reasons and circumstances, were never able to formally return to the Jewish religion. All these sub-groups are defined by a combination of geography, identity, religious evolution, language evolution, and the timeframe of their reversion (for those who had in the interim undergone a temporary nominal conversion to Catholicism) or non-reversion back to Judaism. It should be noted that these Sephardic
Sephardic
sub-groups are separate from any pre-existing local Jewish communities they encountered in their new areas of settlement. From the perspective of the present day, the first three sub-groups appeared to have developed as separate branches, each with its own traditions. In earlier centuries, and as late as the editing of the Jewish Encyclopedia at the beginning of the 20th century, they were usually regarded as together forming a continuum. The Jewish community of Livorno acted as the clearing-house of personnel and traditions among the first three sub-groups; it also developed as the chief publishing centre.[improper synthesis?]. Eastern Sephardim[edit] Main article: Eastern Sephardim

Sephardi Jewish couple from Sarajevo
Sarajevo
in traditional clothing. Photo taken in 1900.

Eastern Sephardim comprise the descendants of the expellees from Spain who left as Jews
Jews
in 1492 or prior. This sub-group of Sephardim settled mostly in various parts of the Ottoman Empire, which included areas in the Near East
Near East
(West Asia's Middle East
Middle East
such as Anatolia, the Levant and Egypt), the Balkans
Balkans
in Southeastern Europe. They settled particularly in European cities ruled by the Ottoman Empire
Ottoman Empire
including Salonica in what is today Greece, Constantinople
Constantinople
which today is known as Istanbul
Istanbul
on the European portion of modern Turkey, and Sarajevo
Sarajevo
in what is today Bosnia and Herzegovina. Sephardic
Sephardic
Jews
Jews
also lived in Bulgaria, where they incorporated into their community the Romaniote Jews
Jews
they found already living there. They had a presence as well in Walachia
Walachia
in what is today southern Romania, where there is still a functioning Sephardic
Sephardic
Synagogue.[6] Their traditional language is referred to as Judezmo
Judezmo
("Jewish [language]"); it is Judaeo-Spanish sometimes also known as Ladino, which consisted of the medieval Spanish and Portuguese they spoke in Iberia, with admixtures of Hebrew, and the languages around them, especially Turkish. This Judeo- Spanish language
Spanish language
was often written in Rashi script. Some Sephardim went further east to West Asian territories of the Ottoman Empire, settling among the long-established Arabic-speaking Jewish communities in Damascus and Aleppo in Syria, as well as in the Land of Israel
Israel
itself, and as far as Baghdad in Iraq. Although technically a North African Ottoman region, those who settled Alexandria in Egypt
Egypt
are also included due to its cultural proximity to the West Asian provinces. For the most part, Eastern Sephardim did not maintain their own separate Sephardic
Sephardic
religious and cultural institutions from the pre-existing Jews, but instead the local Jews
Jews
came to adopt the liturgical customs of the recent Sephardic
Sephardic
arrivals. Additionally, Eastern Sephardim in European areas of the Ottoman Empire retained their culture and language, while those in the West Asian portion gave up their language and adopted the local Judeo-Arabic
Judeo-Arabic
dialect. This latter phenomenon is just one of the factors which has today led to the broader religious definition of Sephardi. While on the one hand the Jewish communities in Lebanon, Syria
Syria
and Egypt
Egypt
are partly of Spanish Jewish origin and they are therefore Sephardim proper, conversely the great majority of the Jewish communities in Iraq, and all of those from Iran, Eastern Syria, Yemen and Eastern Turkey
Turkey
are pre-existing indigenous Jewish populations who have adopted Sephardic
Sephardic
rite and traditions through cultural diffusion, and are properly termed Mizrahi Jews.[citation needed] This has also been seen to be the case in modern DNA research, where Syrian Jews, while clustering within the various world Jewish groups (where most Jewish groups cluster closely together at large compared to non-Jews), the Syrian Jews
Jews
nevertheless genetically cluster closest with Sephardim proper counterparts in other regions of Sephardic
Sephardic
settlement rather than the Mizrahi Jews
Mizrahi Jews
geographically closest to them.[citation needed] A few of the Eastern Sephardim followed the spice trade routes as far as the Malabar coast
Malabar coast
of southern India, where they settled among the established Cochin Jewish community, again imparting their culture and customs to the local Jews.[citation needed] Their descendants became an upper caste stratum of the community and are known as Paradesi Jews. Additionally, there was a large presence of Jews
Jews
and crypto-Jews of Portuguese origin in the Portuguese colony of Goa. Their presence aroused the anger of Gaspar Jorge de Leão Pereira, the first archbishop of Goa, who called for the initiation of the Goa Inquisition against the Sephardic
Sephardic
Jews
Jews
in India. In recent times, principally after 1948, most Eastern Sephardim have since relocated to Israel, and others to the USA and Latin America. Eastern Sephardim still often carry common Spanish surnames, as well as other specifically Sephardic
Sephardic
surnames from 15th century Spain
Spain
with Arabic
Arabic
or Hebrew language
Hebrew language
origins (such as Azoulay, Abulafia, Abravanel) which have since disappeared from Spain
Spain
when those that stayed behind as conversos adopted surnames that were solely Spanish in origin. Other Eastern Sephardim have since also translated their Hispanic surnames into the languages of the regions they settled in, or have modified them to sound more local. North African Sephardim[edit] Main article: North African Sephardim

Jewish Festival in Tetuan, Alfred Dehodencq, 1865, Paris Museum of Jewish Art and History

North African Sephardim consist of the descendants of the expellees from Spain
Spain
who also left as Jews
Jews
in 1492. This branch settled in North Africa (except Egypt, see Eastern Sephardim above). Settling mostly in Morocco
Morocco
and Algeria, they spoke a variant of Judaeo-Spanish
Judaeo-Spanish
known as Haketia. They also spoke Judeo-Arabic
Judeo-Arabic
in a majority of cases. They settled in the areas with already established Arabic-speaking Jewish communities in North Africa
North Africa
and eventually merged with them to form new communities based solely on Sephardic
Sephardic
customs. Several of the Moroccan Jews
Jews
emigrated back to the Iberian Peninsula to form the core of the Gibraltar
Gibraltar
Jews. In the 19th century, modern Spanish, French and Italian gradually replaced Haketia
Haketia
and Judeo-Arabic
Judeo-Arabic
as the mother tongue among most Moroccan Sephardim and other North African Sephardim.[7] In recent times, principally after 1948, most North African Sephardim have since relocated to Israel, and most others to France
France
and Spain. There are significant communities still only in Morocco
Morocco
and Tunisia. North African Sephardim still also often carry common Spanish surnames, as well as other specifically Sephardic
Sephardic
surnames from 15th century Spain
Spain
with Arabic
Arabic
or Hebrew language
Hebrew language
origins (such as Azoulay, Abulafia, Abravanel) which have since disappeared from Spain
Spain
when those that stayed behind as conversos adopted surnames that were solely Spanish in origin. Other North African Sephardim have since also translated their Hispanic surnames into local languages or have modified them to sound local. Western Sephardim[edit] See also: Western Sephardim, Anusim, Conversos, and Crypto-Judaism

First Cemetery of the Spanish and Portuguese Synagogue, Shearith Israel
Israel
(1656-1833) in Manhattan, New York City

Western Sephardim
Western Sephardim
(also known more ambiguously as "Spanish and Portuguese Jews", "Spanish Jews", "Portuguese Jews" and " Jews
Jews
of the Portuguese Nation") are the community of Jewish ex-conversos whose families initially remained in Spain
Spain
and Portugal
Portugal
as ostensible New Christians, that is, as Anusim or "forced [converts]". Western Sephardim are further sub-divided into an Old World
Old World
branch and a New World branch. Henry Kamen and Joseph Perez estimate that of the total Jewish origin population of Spain
Spain
at the time of the issuance of the Alhambra Decree, those who chose to remain in Spain
Spain
represented the majority, up to 300,000 of a total Jewish origin population of 350,000. Furthermore, a significant number returned to Spain
Spain
in the years following the expulsion, on condition of converting to Catholicism, the Crown guaranteeing they could recover their property at the same price at which it was sold. Discrimination against this large community of conversos nevertheless remained, and those who secretly practiced the Jewish faith specifically suffered severe episodes of persecution by the Inquisition. The last episode of persecution occurred in the mid-18th century. External migrations out of the Iberian peninsula coincided with these episodes of increased persecution by the Inquisition. As a result of this discrimination and persecution, a small number of marranos (conversos who secretly practiced Judaism) later emigrated to more religiously tolerant Old World
Old World
countries outside the Iberian cultural sphere such as the Netherlands, Belgium, France, Italy, Germany, England.[citation needed] In these lands conversos reverted to Judaism, rejoining the Jewish community sometimes up to the third or even fourth generations after the initial decrees stipulating conversion, expulsion, or death. It is these returnees to Judaism which represent Old World
Old World
Western Sephardim. New World
New World
Western Sephardim, on the other hand, are the descendants of those Jewish-origin New Christian conversos who accompanied the millions of Old Christian Spaniards
Spaniards
and Portuguese that emigrated to the Americas. More specifically, New World
New World
Western Sephardim
Western Sephardim
are those Western Sephardim
Western Sephardim
whose converso ancestors migrated to various of the non-Iberian colonies in the Americas
Americas
in whose jurisdictions they could return to Judaism. New World
New World
Western Sephardim
Western Sephardim
are juxtaposed to yet another group of descendants of conversos who settled in the Iberian colonies of the Americas
Americas
who could not revert to Judaism. These comprise the related but distinct group known as Sephardic Bnei Anusim (see section below). Due to the presence of the Spanish and Portuguese Inquisition
Portuguese Inquisition
in the Iberian American territories, initially converso immigration was barred throughout much of Ibero-America. Because of this, very few converso immigrants in Iberian American colonies ever reverted to Judaism. Of those conversos in the New World
New World
who did return to Judaism, it was principally those who had come via an initial respite of refuge in Holland
Holland
and/or who were settling the New World
New World
Dutch colonies such as Curaçao
Curaçao
and the area then known as New Holland
Holland
(also called Dutch Brazil). Dutch Brazil
Dutch Brazil
was the northern portion of the colony of Brazil
Brazil
ruled by the Dutch for under a quarter of a century before it also fell to the Portuguese who ruled the remainder of Brazil. Jews
Jews
who had only recently reverted in Dutch Brazil
Dutch Brazil
then again had to flee to other Dutch-ruled colonies in the Americas, including joining brethren in Curaçao, but also migrating to New Amsterdam, in what is today New York. All of the oldest congregations in the non-Iberian colonial possessions in the Americas
Americas
were founded by Western Sephardim, many who arrived in the then Dutch-ruled New Amsterdam, with their synagogues being in the tradition of "Spanish and Portuguese Jews". In the United States
United States
in particular, Congregation Shearith Israel, established in 1654, in today's New York City, is the oldest Jewish congregation in the United States. Its present building dates from 1897. Congregation Jeshuat Israel
Israel
in Newport, Rhode Island, is dated to sometime after the arrival there of Western Sephardim
Western Sephardim
in 1658 and prior to the 1677 purchase of a communal cemetery, now known as Touro Cemetery. See also List of the oldest synagogues in the United States. The intermittent period of residence in Portugal
Portugal
(after the initial fleeing from Spain) for the ancestors of many Western Sephardim (whether Old World
Old World
or New World) is a reason why the surnames of many Western Sephardim
Western Sephardim
tend to be Portuguese variations of common Spanish surnames, though some are still Spanish. Among a few notable figures with roots in Western Sephardim
Western Sephardim
are the current president of Venezuela, Nicolás Maduro, and former Associate Justice of the Supreme Court of the United States, Benjamin N. Cardozo. Both descend from Western Sephardim
Western Sephardim
who left Portugal
Portugal
for the Netherlands, and in the case of Nicolás Maduro, from the Netherlands to Curaçao, and ultimately Venezuela. Sephardic
Sephardic
Bnei Anusim[edit] See also: Sephardic
Sephardic
Bnei Anusim, Conversos, and New Christians The Sephardic Bnei Anusim consists of the contemporary and largely nominal Christian descendants of assimilated 15th century Sephardic anusim. These descendants of Spanish and Portuguese Jews
Jews
forced or coerced to convert to Catholicism
Catholicism
remained, as conversos, in Iberia
Iberia
or moved to the Iberian colonial possessions across various Latin American countries during the Spanish colonization of the Americas. Due to historical reasons and circumstances, Sephardic
Sephardic
Bnei Ansuim had not been able to return to the Jewish faith over the last five centuries,[8] although increasing numbers have begun emerging publicly in modern times, especially over the last two decades. Except for varying degrees of putatively rudimentary Jewish customs and traditions which had been retained as family traditions among individual families, Sephardic Bnei Anusim became a fully assimilated sub-group within the Iberian-descended Christian populations of Spain, Portugal, Hispanic America
Hispanic America
and Brazil. In the last 5 to 10 years, however, "organized groups of [Sephardic] Benei Anusim in Brazil, Colombia, Costa Rica, Chile, Ecuador, Mexico, Puerto Rico, Venezuela, and in Sefarad [Iberia] itself"[9] have now been established, some of whose members have formally reverted to Judaism, leading to the emergence of Neo- Western Sephardim
Western Sephardim
(see group below). The Jewish Agency for Israel
Israel
estimates the Sephardic
Sephardic
Bnei Anusim population to number in the millions.[10] Their population size is several times larger than the three Jewish-integrated Sephardi descendant sub-groups combined, consisting of Eastern Sephardim, North African Sephardim, and the ex-converso Western Sephardim
Western Sephardim
(both New World and Old World
Old World
branches). Although numerically superior, Sephardic Bnei Anusim are, however, the least prominent or known sub-group of Sephardi descendants. Sephardic Bnei Anusim are also more than twice the size of the total world Jewish population as a whole, which itself also encompasses Ashkenazi Jews, Mizrahi Jews
Mizrahi Jews
and various other smaller groups. Unlike the Anusim ("forced [converts]") who were the conversos up to the third, fourth or fifth generation (depending on the Jewish responsa) who later reverted to Judaism, the Bnei Anusim ("[later] sons/children/descendants [of the] forced [converts]") were the subsequent generations of descendants of the Anusim who remained hidden ever since the Inquisition in the Iberian Peninsula
Iberian Peninsula
and its New World franchises. At least some Sephardic
Sephardic
Anusim in the Hispanosphere (in Iberia, but especially in their colonies in Ibero-America) had also initially tried to revert to Judaism, or at least maintain crypto-Jewish practices in privacy. This, however, was not feasible long-term in that environment, as Judaizing conversos in Iberia
Iberia
and Ibero-America
Ibero-America
remained persecuted, prosecuted, and liable to conviction and execution. The Inquisition itself was only finally formally disbanded in the 19th century. Historical documentation shedding new light on the diversity in the ethnic composition of the Iberian immigrants to the Spanish colonies of the Americas
Americas
during the conquest era suggests that the number of New Christians of Sephardi origin that actively participated in the conquest and settlement was more significant than previously estimated. Famous and renowned Spanish conquerors, administrators, settlers, have now been confirmed to have been of Sephardi origin. Recent revelations have only come about as a result of modern DNA evidence and newly discovered records in Spain, which had been either lost or hidden, relating to conversions, marriages, baptisms, and Inquisition trials of the parents, grandparents and great grandparents of the Sephardi-origin Iberian immigrants. Overall, it is now estimated that up to 20% of modern-day Spaniards and 10% of colonial Latin America's Iberian settlers may have been of Sephardic
Sephardic
origin, although the regional distribution of their settlement was uneven throughout the colonies. Thus, Iberian settlers of New Christian Sephardi-origin ranged anywhere from none in most areas, to as high as 1 in every 3 (approx. 30%) Iberian settlers in other areas. With Latin America's current population standing at close to 590 million people, the bulk of which consists of persons of full or partial Iberian ancestry (both New World
New World
Hispanics
Hispanics
and Brazilians, whether they're criollos, mestizos or mulattos), it is estimated that up to 50 million of these possess Sephardic
Sephardic
Jewish ancestry to some degree. In Iberia, settlements of known and attested populations of Bnei Anusim include those in Belmonte, in Portugal, and the Xuetes
Xuetes
of Palma de Mallorca, in Spain. In 2011 Rabbi
Rabbi
Nissim Karelitz, a leading rabbi and Halachic authority and chairman of the Beit Din
Beit Din
Tzedek rabbinical court in Bnei Brak, Israel, recognized the entire Xuete community of Bnei Anusim in Palma de Mallorca, as Jews[11] That population alone represented approximately 18,000 people, or just over 2% of the entire population of the island. The proclamation of the Jews' default acceptance of Catholicism
Catholicism
by the Portuguese king actually resulted in a high percentage being assimilated in the Portuguese population. Besides the Xuetas, the same is true of Spain. Almost all Sephardic Bnei Anusim carry surnames which are known to have been used by Sephardim during the 15th century, however, per se, almost all of these surname are not specifically Sephardic, and are in fact mostly surnames of gentile Spanish or gentile Portuguese origin which only became common among Bnei Anusim because they deliberately adopted them during their conversions in an attempt to obscure their Jewish pedigrees. Very few Sephardic Bnei Anusim carry surnames that are specifically Sephardic
Sephardic
in origin, or that are specifically found only among Bnei Ansuim. Distribution[edit] Pre-1492[edit] Prior to 1492, substantial Jewish populations existed in most Spanish and Portuguese provinces. Among the larger Jewish populations in actual numbers were the Jewish communities in cities like Lisbon, Toledo, Córdoba, Seville, Málaga
Málaga
and Granada. In these cities, however, Jews
Jews
constituted only substantial minorities of the overall population. In several smaller towns, however, Jews
Jews
composed majorities or pluralities, as the towns were founded or inhabited principally by Jews. Among these towns were Ocaña, Guadalajara, Buitrago de Lozoya, Lucena, Ribadavia, Hervás, Llerena, and Almazán. In Castile, Aranda de Duero, Ávila, Alba de Tormes, Arévalo, Burgos, Calahorra, Carrión de los Condes, Cuéllar, Herrera del Duque, León, Medina del Campo, Ourense, Salamanca, Segovia, Soria, and Villalón were home to large Jewish communities or aljamas. Aragon had substantial Jewish communities in the famous Calls of Girona, Barcelona, Tarragona, Valencia
Valencia
and Palma (Majorca). The first Jews
Jews
to leave Spain
Spain
settled in what is today Algeria
Algeria
after the various persecutions that took place in 1391. Post-1492[edit] The Alhambra Decree
Alhambra Decree
(also known as the Edict of Expulsion) was an edict issued on 31 March 1492, by the joint Catholic Monarchs
Catholic Monarchs
of Spain ( Isabella I of Castile
Isabella I of Castile
and Ferdinand II of Aragon) ordering the expulsion of practicing Jews
Jews
from the Kingdoms of Castile and Aragon and its territories and possessions by 31 July, of that year.[12] The primary purpose was to eliminate their influence on Spain's large converso population and ensure they did not revert to Judaism. Over half of Spain's Jews
Jews
had converted as a result of the religious persecution and pogroms which occurred in 1391, and as such were not subject to the Decree or to expulsion. A further number of those remaining chose to avoid expulsion as a result of the edict. As a result of the Alhambra decree and persecution in prior years, over 200,000 Jews
Jews
converted to Catholicism
Catholicism
and between 40,000 and 100,000 were expelled, an indeterminate number returning to Spain
Spain
in the years following the expulsion.[13] The Spanish Jews
Jews
who chose to leave Spain
Spain
instead of converting dispersed throughout the region of North Africa
North Africa
known as the Maghreb. In those regions, they often intermingled with the already existing Mizrahi Arabic-speaking communities, becoming the ancestors of the Moroccan, Algerian, Tunisian and Libyan Jewish communities. Many Spanish Jews
Jews
also fled to the Ottoman Empire, where they were given refuge. Sultan Bayezid II
Bayezid II
of the Ottoman Empire, learning about the expulsion of Jews
Jews
from Spain, dispatched the Ottoman Navy
Ottoman Navy
to bring the Jews
Jews
safely to Ottoman lands, mainly to the cities of Thessaloniki (currently in Greece) and İzmir
İzmir
(currently in Turkey).[14] Many of these Jews
Jews
also settled in other parts of the Balkans
Balkans
ruled by the Ottomans such as the areas that are now Bulgaria, Serbia
Serbia
and Bosnia. Throughout history, scholars have given widely differing numbers of Jews
Jews
expelled from Spain. However, the figure is likely to be below the 100,000 Jews
Jews
who had not yet converted to Christianity
Christianity
by 1492, possibly as low as 40,000. Many went to Portugal, gaining only a few years of respite from persecution. The Jewish community in Portugal (perhaps then some 10% of that country's population)[15] were then declared Christians by Royal decree unless they left. Such figures exclude the significant number of Jews
Jews
who returned to Spain
Spain
due to the hostile reception they received in their countries of refuge, notably Fez. The situation of returnees was legalized with the Ordinance of the 10 of November 1492 which established that civil and church authorities should be witness to baptism and, in the case that they were baptized before arrival, proof and witnesses of baptism were required. Furthermore, all property could be recovered by returnees at the same price at which it was sold. Returnees are documented as late as 1499. On the other hand, the Provision of the Royal Council of 24 of October 1493 set harsh sanctions for those who slandered these New Christians with insulting terms such as tornadizos.[16] As a result of the more recent Jewish exodus from Arab lands, many of the Sephardim Tehorim from the Middle East
Middle East
and North Africa
North Africa
relocated to either Israel
Israel
or France, where they form a significant portion of the Jewish communities today. Other significant communities of Sephardim Tehorim also migrated in more recent times from the Near East to New York City, Argentina, Costa Rica, Mexico, Montreal, Gibraltar, Puerto Rico, and Dominican Republic.[17] Because of poverty and turmoil in Latin America, another wave of Sephardic
Sephardic
Jews
Jews
joined other Latin Americans migrated to the United States, Canada, Spain, and other countries of Europe. Permanence of Sephardim in Spain[edit] According to the genetic study "The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula" at the University Pompeu Fabra of Barcelona
Barcelona
and the University of Leicester, led by Briton Mark Jobling, Francesc Calafell and Elena Bosch, published by American Journal of Human Genetics, genetic markers show that 20% (one in five) of Spaniards
Spaniards
have Sephardic
Sephardic
Jews
Jews
markers (direct descent male for Y, equivalent weight for female mitochondria), Catalonia
Catalonia
with 6%. This represents that the genetic interracial mixture (the Y is only a paternal transmission line) with Jewish ancestors in the Spanish population is total.[18] Sephardim in modern Spain
Spain
and Portugal[edit] Today, around 50,000 recognized Jews
Jews
live in Spain, according to the Federation of Jewish Communities in Spain.[1] The Jewish community in Portugal
Portugal
is considerably smaller.[19] Although some are of Ashkenazi origin, the majority are Sephardic
Sephardic
Jews
Jews
who returned to Spain
Spain
after the end of the protectorate over northern Morocco. A community of 600 Sephardic
Sephardic
Jews
Jews
live in Gibraltar.[20] Furthermore, in 2011 Rabbi
Rabbi
Nissim Karelitz, a leading rabbi and Halachic authority and chairman of the Beit Din
Beit Din
Tzedek rabbinical court in Bnei Brak, Israel, recognized the entire community of Sephardi-descendants in Palma de Mallorca, the Chuetas, as Jewish[11] being approximately 18,000 people, or just over 2% of the entire population of the island. Of the Bnei Anusim community in Belmonte, Portugal, some officially returned to Judaism
Judaism
in the 1970s, and opened a synagogue, Bet Eliahu, in 1996.[21] The Belmonte community of Bnei Anusim as a whole, however, have not yet been granted the same recognition as Jews
Jews
that the Chuetas
Chuetas
of Palma de Majorca
Majorca
achieved in 2011. Spanish citizenship by Iberian Sephardic
Sephardic
descent[edit] See also: Spanish nationality law Spanish nationality law
Spanish nationality law
requires a period of residency in Spain
Spain
before citizenship can be applied for. This had been relaxed from ten to two years for Sephardi Jews
Jews
and for Hispanic Americans and others with historical ties to Spain. Sephardi Jews
Jews
were considered to be the descendants of Spanish Jews
Jews
who were expelled or fled from the country five centuries ago following the expulsion of the Jews
Jews
from Spain
Spain
in 1492.[22] In 2015 the Government of Spain
Spain
passed Law 12/2015 of 24 June, whereby Sephardi Jews
Jews
with a connection to Spain
Spain
could obtain Spanish nationality by naturalisation, without the residency requirement normally applicable. Applicants must provide evidence of their Sephardi origin and some connection with Spain, and pass examinations on the language, government, and culture of Spain.[23] The Law establishes the right to Spanish nationality of Sephardi Jews with a connection to Spain—not ancestry as such, the Law defines Sephardis as Jews
Jews
who lived in the Iberian Peninsula
Iberian Peninsula
until their expulsion in the late fifteenth century, and their descendants—who apply within three years from 1 October 2015 (the law provides for the period to be extended by one year if necessary).[24] An Instruction of 29 September 2015 removes a provision whereby those acquiring Spanish nationality by law 12/2015 must renounce any other nationality held.[25] Most applicants must pass tests of knowledge of the Spanish language and Spanish culture, but those who are under 18, or handicapped, are exempted. A Resolution in May 2017 also exempted those aged over 70.[26] The Law states that Spanish citizenship will be granted to "those Sephardic
Sephardic
foreign nationals who prove that [Sephardic] condition and their special relationship with our country, even if they do not have legal residence in Spain, whatever their [current] ideology, religion or beliefs. Eligibility criteria for proving Sephardic
Sephardic
descent include: a certificate issued by the Federation of Jewish Communities of Spain, or the production of a certificate from the competent rabbinic authority, legally recognized in the country of habitual residence of the applicant, or other documentation which might be considered appropriate for this purpose; or by justifying one's inclusion as a Sephardic
Sephardic
descendant, or a direct descendant of persons included in the list of protected Sephardic
Sephardic
families in Spain
Spain
referred to in the Decree-Law of 29 December 1948, or descendants of those who obtained naturalization by way of the Royal Decree of 20 December 1924; or by the combination of other factors including surnames of the applicant, spoken family language (Spanish, Ladino, Haketia), and other evidence attesting descent from Sephardic
Sephardic
Jews
Jews
and a relationship to Spain. Surnames alone, language alone, or other evidence alone will not be determinative in the granting of Spanish nationality. The connection with Spain
Spain
can be established, if kinship with a family on a list of Sephardic
Sephardic
families in Spain
Spain
is not available, by proving that Spanish history or culture have been studied, proof of charitable, cultural, or economic activities associated with Spanish people or organisations or Sephardic
Sephardic
culture.[23] The law on citizenship for Sephardis was criticised for introducing so many hurdles as to deter most potential applicants, with very few of the estimated 3.5 million Sephardic
Sephardic
Jews
Jews
in the world qualifying. A congressman said that "these facts lead us to conclude that the government has the clear intention that the fewer the number of applicants, the better. And the economic filter ensures that only people with high purchasing power can apply. ... Considering all of these factors, we believe that this law does not right a wrong. This law is more of a symbol, a first step, but not a law that will serve to satisfy the majority of Sephardim who would like obtain Spanish nationality."[27] As of 7 February 2017[update] the government of Spain
Spain
had registered about 4,300 applications who had begun the proceedings. 1,000 had signed before a notary and filed officially. A hundred, from various countries, had been granted citizenship, with another 400 expected within weeks. The Spanish government was taking 8–10 months to decide on each case.[28] In what appeared to be a reciprocal gesture, Natan Sharansky, chairman of the quasi-governmental Jewish Agency for Israel, referred to the millions of descendants of conversos around Latin America
Latin America
and Iberia, including hundreds of thousands who were exploring ways of returning to the Jewish people. Sharansky stated "the state of Israel
Israel
must ease the way for their return".[10] Portuguese citizenship by Portuguese Sephardic
Sephardic
descent[edit] See also: Portuguese nationality law In April 2013 Portugal
Portugal
amended its Law on Nationality to make way for legislation conferring citizenship to descendants of Portuguese Sephardic
Sephardic
Jews
Jews
who were expelled from the country five centuries ago following the Portuguese Inquisition. It was stated that descendants of Portuguese Sephardic
Sephardic
Jews
Jews
would be able to become citizens if they "belong to a Sephardic
Sephardic
community of Portuguese origin with ties to Portugal."[29] Portugal
Portugal
thus became the first country after Israel
Israel
to enact a Jewish Law of Return On 29 January 2015, the Portuguese Parliament finalized ratification of the legislation offering dual citizenship to the descendants of Portuguese Sephardic
Sephardic
Jews. Like the law later passed in Spain, the newly established legal rights in Portugal
Portugal
apply to all descendants of Portugal's Sephardic
Sephardic
Jews, irrespective of the current faith of the descendant, so long as the descendant can demonstrate "a traditional connection" to Portuguese Sephardic
Sephardic
Jews, such as through "family names, family language, and direct or collateral ancestry."[30] Portuguese nationality law
Portuguese nationality law
was amended to this effect by Decree-Law n.º 43/2013, and further amended by Decree-Law n.º 30-A/2015, which came into effect on 1 March 2015.[31] As of 7 February 2017[update] about 5,000 applications had been received, mostly from Brazil, Israel, and Turkey. 400 had been granted, with a period between application and resolution of about two years.[28] In a reciprocal response to the Portuguese legislation, Michael Freund, Chairman of Shavei Israel
Israel
told news agencies that he "call[s] on the Israeli government to embark on a new strategic approach and to reach out to the [Sephardic] Bnei Anousim, people whose Spanish and Portuguese Jewish ancestors were compelled to convert to Catholicism more than five centuries ago."[32] Language[edit] The most typical traditional language of Sephardim is Judeo-Spanish, also called Judezmo
Judezmo
or Ladino. It is a Romance language derived mainly from Old Castilian
Old Castilian
(Spanish), with many borrowings from Turkish, and to a lesser extent from Greek, Arabic, Hebrew, and French. Until recently, two different dialects of Judeo-Spanish
Judeo-Spanish
were spoken in the Mediterranean region: Eastern Judeo-Spanish
Judeo-Spanish
(in various distinctive regional variations) and Western or North African Judeo-Spanish
Judeo-Spanish
(also known as Ḥakitía), once spoken, with little regional distinction, in six towns in Northern Morocco
Morocco
and, because of later emigration, also in Ceuta and Melilla (Spanish cities in North Africa), Gibraltar, Casablanca (Morocco), and Oran (Algeria). The Eastern Sephardic dialect is typified by its greater conservatism, its retention of numerous Old Spanish features in phonology, morphology, and lexicon, and its numerous borrowings from Turkish and, to a lesser extent, also from Greek and South Slavic. Both dialects have (or had) numerous borrowings from Hebrew, especially in reference to religious matters, but the number of Hebraisms in everyday speech or writing is in no way comparable to that found in Yiddish. On the other hand, the North African Sephardic
Sephardic
dialect was, until the early 20th century, also highly conservative; its abundant Colloquial Arabic
Arabic
loan words retained most of the Arabic
Arabic
phonemes as functional components of a new, enriched Hispano-Semitic phonological system. During the Spanish colonial occupation of Northern Morocco (1912–1956), Ḥakitía was subjected to pervasive, massive influence from Modern Standard Spanish and most Moroccan Jews
Jews
now speak a colloquial, Andalusian form of Spanish, with only an occasional use of the old language as a sign of in-group solidarity, somewhat as American Jews
Jews
may now use an occasional Yiddishism in colloquial speech. Except for certain younger individuals, who continue to practice Ḥakitía as a matter of cultural pride, this splendid dialect, probably the most Arabized of the Romance languages apart from Mozarabic, has essentially ceased to exist. By contrast, Eastern Judeo-Spanish
Judeo-Spanish
has fared somewhat better, especially in Israel, where newspapers, radio broadcasts, and elementary school and university programs strive to keep the language alive. But the old regional variations (i.e. Bosnia, Macedonia, Bulgaria, Romania, Greece, and Turkey
Turkey
for instance) are already either extinct or doomed to extinction. Only time will tell whether Judeo-Spanish
Judeo-Spanish
koiné, now evolving in Israel—similar to that which developed among Sephardic immigrants to the United States
United States
early in the 20th century will prevail and survive into the next generation.[33] Judæo-Portuguese was used by Sephardim — especially among the Spanish and Portuguese Jews. The pidgin forms of Portuguese spoken among slaves and their Sephardic
Sephardic
owners were an influence in the development of Papiamento
Papiamento
and the Creole languages of Suriname. Other Romance languages
Romance languages
with Jewish forms, spoken historically by Sephardim, include Judeo-Catalan, often underestimated, this language was the main language used by the Jewish communities in Catalonia, Balearic Isles
Balearic Isles
and the Valencian region. The Gibraltar
Gibraltar
community has had a heavy influence on the Gibraltar
Gibraltar
dialect Llanito
Llanito
contributing several words to this English/Spanish patois. Other languages associated with Sephardic
Sephardic
Jews
Jews
are mostly extinct, i.e., formerly spoken by some Sephardic
Sephardic
communities in Italy. Judeo-Arabic
Judeo-Arabic
and its dialects have been a large vernacular language for Sephardim who settled in North African kingdoms and Arabic-speaking parts of the Ottoman Empire. Low German. (Low Saxon), formerly used as the vernacular by Sephardim around Hamburg
Hamburg
and Altona in Northern Germany, is also no longer in use as a specifically Jewish vernacular. In other words, through their diaspora, Sephardim have been a polyglot population, often learning or exchanging words with the language of their host population, most commonly Italian, Arabic, Greek, Turkish, Dutch and were easily integrated in the societies that hosted them. Within the last centuries and more particularly the 19th and 20th century, two languages have become dominant in the Sephardic
Sephardic
diaspora; French introduced by the Alliance Israélite Universelle
Alliance Israélite Universelle
and Hebrew
Hebrew
by the state of Israel.[citation needed] History[edit] Main articles: History of the Jews
Jews
in Spain
Spain
and History of the Jews
Jews
in Portugal Early history[edit] The precise origins of the Jewish communities of the Iberian peninsula are unclear. There is fragmentary and inconclusive evidence of a Jewish presence on the Iberian Peninsula
Iberian Peninsula
dating from pre-Roman times. More substantial references date from the Roman period. The Provençal Rabbi
Rabbi
and scholar, Rabbi
Rabbi
Abraham ben David, wrote in anno 1161: “A tradition exists with the [Jewish] community of Granada
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 [of Palestine].”[34] Elsewhere, he writes about his maternal grandfather's family and how they came to Spain: "When Titus
Titus
prevailed over Jerusalem, his officer who was appointed over Hispania
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 [one] whose name was Baruch, and they remained in Mérida."[35] Here, Rabbi
Rabbi
Abraham ben David refers to the second influx of Jews
Jews
into Spain, shortly after the destruction of Israel’s Second Temple. The earliest mention of Spain
Spain
is, allegedly, found in Obadiah
Obadiah
1:20: “And the exiles of this host of the sons of Israel
Israel
who are among the Canaanites as far as Ṣarfat (Hebrew: צרפת‎), and the exiles of Jerusalem
Jerusalem
who are in Sepharad, will possess the cities of the south.” While the medieval lexicographer, David ben Abraham Al-Fāsī, identifies Ṣarfat with the city of Ṣarfend (Judeo-Arabic: צרפנדה),[36] the word Sepharad (Hebrew: ספרד‎) in the same verse has been translated by the 1st century rabbinic scholar, Yonathan Ben Uzziel, as Aspamia.[37] 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.[38] 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, Sefarad, but in the language of the Arabs, the indwellers of the lands, Alandalus [Andalusia], the name of the capital of the kingdom, Córdoba.”[39] According to Rabbi
Rabbi
David Kimchi
David Kimchi
(1160–1235), in his commentary on Obadiah
Obadiah
1:20, Ṣarfat and Sepharad, both, refer to the Jewish captivity (Heb. galut) expelled during the war with Titus
Titus
and who went as far as the countries Alemania (Germany), Escalona,[40] France
France
and Spain. The names Ṣarfat and Sepharad are explicitly mentioned by him as being France
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
Diaspora
in France, the association with France
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
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
Israel
during the Babylonian captivity
Babylonian captivity
refused to return, for they had seen that the Second Temple
Second Temple
would be destroyed like the first.[41] 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
Jews
have lived in Spain
Spain
since the destruction of the First Temple:[42]

Now, I have heard that this praise, emet weyaṣiv [which is now used by us in the prayer rite] was sent by the exiles who were driven away from Jerusalem
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 [there], 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:[43]

In [5,]252 anno mundi (= 1492 CE), the king Ferdinand and his wife, Isabella, made war with the Ishmaelites who were in Granada
Granada
and took it, and while they returned they commanded the Jews
Jews
in all of his kingdom that in but a short time they were to take leave from the countries [they had heretofore possessed], they being Castile, Navarre, Catalonia, Aragón, Granada
Granada
and Sicily. Then the [Jewish] inhabitants of Ṭulayṭulah (Toledo) answered that they were not present [in 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
Jews
of Ṭulayṭulah (Toledo) did not depart from there during the building of the Second Temple, and were not involved in putting to death [the 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
Spain
in the 15th century and one of the king’s trusted courtiers who witnessed the expulsion of Jews
Jews
from Spain
Spain
in 1492, informs his readers[44] that the first Jews
Jews
to reach Spain
Spain
were brought by ship to Spain
Spain
by a certain Phiros who was confederate with the king of Babylon
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
Spain
that the 50,000 Jewish households then residing in the cities throughout Spain
Spain
were the descendants of men and women who were sent to Spain
Spain
by the Roman Emperor and who had formerly been subjected to him and whom Titus
Titus
had originally exiled from places in or around Jerusalem. The two Jewish exiles joined together and became one. Evidence that suggests Jewish connections with the Iberian Peninsula includes:

References in the books of Isaiah, Jeremiah, Ezekiel, I Kings, and Jonah to the country of Tarshish, which is thought by many to have been located in modern southern Spain
Spain
(in ancient Tartessus). A signet ring found at Cadiz, dating from the 8th-7th century BC. The inscription on the ring, generally accepted as Phoenician, has been interpreted by a few scholars to be "paleo-hebraic." An amphora dating from at least the 1st century found in Ibiza, which bears imprints of two Hebrew
Hebrew
characters. Several early Jewish writers wrote that their families had lived in Spain
Spain
since the destruction of the first temple. The famous Don Isaac Abravanel
Abravanel
(1407–1508) stated that the Abravanel
Abravanel
family had lived on the Iberian Peninsula
Iberian Peninsula
for 2,000 years.

Some suggest that substantial Jewish immigration probably occurred during the Roman period of Hispania. The province came under Roman control with the fall of Carthage
Carthage
after the Second Punic War (218–202 BC). Exactly how soon after this time Jews
Jews
made their way onto the scene in this context 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. The Jewish historian Josephus
Josephus
confirms that as early as 90 CE there was already a Jewish Diaspora
Diaspora
living in Europe, made-up of the two tribes, Judah and Benjamin. Thus, he writes in his Antiquities:[45] “…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.” Although the spread of Jews
Jews
into Europe is most commonly associated with the Diaspora
Diaspora
that ensued from the Roman conquest of Judea, emigration from Judea
Judea
into the greater Roman Mediterranean area antedated the destruction of Jerusalem
Jerusalem
at the hands of the Romans under Titus. Any Jews
Jews
already in Hispania
Hispania
at this time 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 Wars, and especially after the defeat of Judea
Judea
in 70. One account placed the number carried off to Hispania
Hispania
at 80,000. Subsequent immigrations came into the area along both the northern African and southern European sides of the Mediterranean. Among the earliest records that may refer specifically to Jews
Jews
in the Iberian peninsula during the Roman period is Paul's Epistle to the Romans. Scholars such as Josephus
Josephus
Flavius have taken Paul's intention to go to Hispania
Hispania
to preach the gospel (Romans 15:24, 28) to indicate the presence of Jewish communities there, as well as the fact that Herod Antipas's banishment by Caligula
Caligula
in the year 39 may have been to Hispania.[46] From a slightly later period, Midrash Rabbah
Midrash Rabbah
(Leviticus Rabba § 29.2), and Pesikta de-Rav Kahana
Pesikta de-Rav Kahana
(Rosh Hashanna), both, make mention of the Jewish Diaspora
Diaspora
in Spain
Spain
(Hispania) and their eventual return. Perhaps the most direct and substantial of early references are the several decrees of the Council of Elvira, convened in the early 4th century, which address proper Christian behavior with regard to the Jews
Jews
of Hispania. As citizens of the Roman Empire, the Jews
Jews
of Hispania
Hispania
engaged in a variety of occupations, including agriculture. Until the adoption of Christianity, Jews
Jews
had close relations with non-Jewish populations, and played an active role in the social and economic life of the province. The edicts of the Synod of Elvira, provide evidence of Jews who were integrated enough into the greater community to cause alarm among some. Of the Council's 80 canonic decisions, those that pertain to Jews
Jews
maintained separation between the two communities. It seems that by this time the presence of Jews
Jews
was of greater concern to Christian authorities than the presence of pagans. Canon 16, which prohibited marriage of Christians with Jews, was worded more strongly than canon 15, which prohibited marriage with pagans. Canon 78 threatens Christians who commit adultery with Jews
Jews
with ostracism. Canon 48 forbade the blessing of Christian crops by Jews, and canon 50 forbade the sharing of meals by Christians and Jews. Yet in comparison to Jewish life in Byzantium
Byzantium
and Italy, life for the early Jews
Jews
in Hispania
Hispania
and the rest of southern Europe was relatively tolerable. This is due in large measure to the difficulty the Church had in establishing itself in its western frontier. In the west, Germanic tribes
Germanic tribes
such as the Suevi, the Vandals, and especially the Visigoths
Visigoths
had more or less disrupted the political and ecclesiastical systems of the Roman empire, and for several centuries the Jews enjoyed a degree of peace their brethren to the east did not. Barbarian invasions brought most of the Iberian peninsula under Visigothic rule by the early 5th century. Other than in their contempt for Trinitarian Christians, the Arian Visigoths
Visigoths
were largely uninterested in the religious creeds within their kingdom. It was not until 506, when Alaric II
Alaric II
(484–507) published his Brevarium Alaricianum (Breviary of Alaric) (wherein he adopted the laws of the ousted Romans), that a Visigothic king concerned himself with the Jews. The situation of the Jews
Jews
changed after the conversion of the Visigothic royal family under Recared
Recared
from Arianism
Arianism
to Roman Catholicism
Catholicism
in 587. In their desire to consolidate the realm under the new religion, the Visigoths
Visigoths
adopted an aggressive policy towards Jews. As the king and the church acted in a single interest, the Jews' situation deteriorated. Under successive Visigothic kings and under ecclesiastical authority, many orders of expulsion, forced conversion, isolation, enslavement, execution, and other punitive measures were made. By 612–621, the situation for Jews
Jews
became intolerable and many left Spain
Spain
for nearby northern Africa. In 711, thousands of Jews
Jews
from North Africa
North Africa
accompanied the Moslems who invaded Spain, subsuming Catholic Spain
Spain
and turning much of it into an Arab state, Al-Andalus.[47] The Jews
Jews
of Hispania
Hispania
had been utterly embittered and alienated by Catholic rule by the time of the Muslim invasion. To them, the Moors were perceived as, and indeed were, a liberating force. Wherever they went, the Muslims were greeted by Jews
Jews
eager to aid them in administering the country. In many conquered towns the garrison was left in the hands of the Jews
Jews
before the Muslims proceeded further north. This began two centuries of Muslim rule in the Iberian peninsula, which became known as the "Golden Age" of Sephardi Jewry. Jews
Jews
in Muslim Iberia[edit] See also: Al-Andalus, Golden age of Jewish culture
Jewish culture
in the Iberian Peninsula, and Timeline of the Muslim presence in the Iberian peninsula With the victory of Tariq ibn Ziyad
Tariq ibn Ziyad
in 711, the lives of the Sephardim changed dramatically. Though Islamic law placed restrictions on dhimmis (non-Muslim members of monotheistic faiths), the coming of the Moors
Moors
was by and large welcomed by the Jews
Jews
of Iberia. Both Muslim and Christian sources claim that Jews
Jews
provided valuable aid to the Muslim invaders. Once captured, the defense of Cordoba was left in the hands of Jews, and Granada, Malaga, Seville, and Toledo were left to a mixed army of Jews
Jews
and Moors. Although in some towns Jews
Jews
may have been helpful to Muslim success, they were of limited impact overall. In spite of the restrictions placed upon the Jews
Jews
as dhimmis, life under Muslim rule was one of great opportunity and Jews
Jews
flourished as they did not under the Christian Visigoths. Many Jews
Jews
came to Iberia, seen as a land of tolerance and opportunity, from the Christian and Muslim worlds. Following initial Arab victories, and especially with the establishment of Umayyad
Umayyad
rule by Abd al-Rahman I in 755, the native Jewish community was joined by Jews
Jews
from the rest of Europe, as well as from Arab lands, from Morocco
Morocco
to Babylon. Jewish communities were enriched culturally, intellectually, and religiously by the commingling of these diverse Jewish traditions. Arabic
Arabic
culture, of course, also made a lasting impact on Sephardic cultural development. General re-evaluation of scripture was prompted by Muslim anti-Jewish polemics and the spread of rationalism, as well as the anti-Rabbanite polemics of Karaites. The cultural and intellectual achievements of the Arabs, and much of the scientific and philosophical speculation of Ancient Greek culture, which had been best preserved by Arab scholars, was made available to the educated Jew. The meticulous regard the Arabs
Arabs
had for grammar and style also had the effect of stimulating an interest in philological matters in general among Jews. Arabic
Arabic
became the main language of Sephardic science, philosophy, and everyday business, as had been the case with Babylonian geonim. This thorough adoption of the Arabic language
Arabic language
also greatly facilitated the assimilation of Jews
Jews
into Moorish culture, and Jewish activity in a variety of professions, including medicine, commerce, finance, and agriculture increased. By the 9th century, some members of the Sephardic
Sephardic
community felt confident enough to take part in proselytizing amongst Christians. Most famous were the heated correspondences sent between Bodo Eleazar, a former Christian deacon who had converted to Judaism
Judaism
in 838, and the Bishop of Córdoba Paulus Albarus, who had converted from Judaism
Judaism
to Christianity. Each man, using such epithets as "wretched compiler", tried to convince the other to return to his former faith, to no avail. The Golden Age is most closely identified with the reign of Abd al-Rahman III (882–942), the first independent Caliph of Cordoba, and in particular with the career of his Jewish councilor, Hasdai ibn Shaprut (882–942). Within this context of cultural patronage, studies in Hebrew, literature, and linguistics flourished. Hasdai benefitted world Jewry not only indirectly by creating a favorable environment for scholarly pursuits within Iberia, but also by using his influence to intervene on behalf of foreign Jews: in his letter to Byzantine Princess Helena, he requested protection for the Jews
Jews
under Byzantine rule, attesting to the fair treatment of the Christians of al-Andalus, and perhaps indicating that such was contingent on the treatment of Jews
Jews
abroad. One notable contribution to Christian intellectualism is Ibn Gabirol's neo-Platonic Fons Vitae ("The Source of Life;" "Mekor Hayyim"). Thought by many to have been written by a Christian, this work was admired by Christians and studied in monasteries throughout the Middle Ages, though the work of Solomon Munk in the 19th century proved that the author of Fons Vitae was the Jewish ibn Gabirol.[48] In addition to contributions of original work, the Sephardim were active as translators. Mainly in Toledo, texts were translated between Greek, Arabic, Hebrew, and Latin. In translating the great works of Arabic, Hebrew, and Greek into Latin, Iberian Jews
Jews
were instrumental in bringing the fields of science and philosophy, which formed much of the basis of Renaissance
Renaissance
learning, into the rest of Europe. In the early 11th century centralized authority based at Cordoba broke down following the Berber invasion and the ousting of the Umayyads. In its stead arose the independent taifa principalities under the rule of local Muladi, Arab, Berber, or Slavonic leaders. Rather than having a stifling effect, the disintegration of the caliphate expanded the opportunities to Jewish and other professionals. The services of Jewish scientists, doctors, traders, poets, and scholars were generally valued by Christian and Muslim rulers of regional centers, especially as order was restored in recently conquered towns. Rabbi Samuel ha-Nagid (ibn Naghrela) was the Vizier
Vizier
of Granada. He was succeeded by his son Joseph ibn Naghrela
Joseph ibn Naghrela
who was slain by an incited mob along with most of the Jewish community. The remnant fled to Lucena.

Observing the Havdalah
Havdalah
ritual, 14th-century Spain

The first major and most violent persecution in Islamic Spain
Spain
was the 1066 Granada
Granada
massacre, which occurred on December 30, when a Muslim mob stormed the royal palace in Granada, crucified Jewish vizier Joseph ibn Naghrela
Joseph ibn Naghrela
and massacred most of the Jewish population of the city. "More than 1,500 Jewish families, numbering 4,000 persons, fell in one day."[49] The decline of the Golden Age began before the completion of the Christian Reconquista, with the penetration and influence of the Almoravides, and then the Almohads, from North Africa. These fundamentalist sects abhorred the liberality of the Islamic culture of al-Andalus, including the position of authority some dhimmis held over Muslims. When the Almohads gave the Jews
Jews
a choice of either death or conversion to Islam, many Jews
Jews
emigrated. Some, such as the family of Maimonides, fled south and east to the more tolerant Muslim lands, while others went northward to settle in the growing Christian kingdoms. Meanwhile, the Reconquista
Reconquista
continued in the north throughout the 12th century. As various Arab lands fell to the Christians, conditions for some Jews
Jews
in the emerging Christian kingdoms became increasingly favorable. As had happened during the reconstruction of towns following the breakdown of authority under the Umayyads, the services of Jews
Jews
were employed by the victorious Christian leaders. Sephardic knowledge of the language and culture of the enemy, their skills as diplomats and professionals, as well as their desire for relief from intolerable conditions — the very same reasons that they had proved useful to the Arabs
Arabs
in the early stages of the Muslim invasion — made their services very valuable. However, the Jews
Jews
from the Muslim south were not entirely secure in their northward migrations. Old prejudices were compounded by newer ones. Suspicions of complicity with the Muslims were alive and well as Jews
Jews
immigrated, speaking Arabic. However, many of the newly arrived Jews
Jews
of the north prospered during the late 11th and early 12th centuries. The majority of Latin documentation regarding Jews
Jews
during this period refers to their landed property, fields, and vineyards. In many ways life had come full circle for the Sephardim of al-Andalus. As conditions became more oppressive during the 12th and 13th centuries, Jews
Jews
again looked to an outside culture for relief. Christian leaders of reconquered cities granted them extensive autonomy, and Jewish scholarship recovered somewhat and developed as communities grew in size and importance. However, the Reconquista
Reconquista
Jews never reached the same heights as had those of the Golden Age. After the Reconquista[edit]

Part of a series on

Jews
Jews
and Judaism

Etymology Who is a Jew?

Jewish peoplehood Jewish identity

Religion

God in Judaism (names)

Principles of faith Mitzvot (613) Halakha Shabbat Holidays Prayer Tzedakah Land of Israel Brit Bar and Bat Mitzvah Marriage Bereavement Philosophy Ethics Kabbalah Customs Synagogue Rabbi

Texts

Tanakh

(Torah Nevi'im Ketuvim)

Talmud

(Mishnah Gemara)

Rabbinic

(Midrash Tosefta)

Targum Beit Yosef Mishneh Torah Tur Shulchan Aruch Zohar

Communities

Ashkenazim Sephardim Italkim Romaniotes Mizrahim Cochin Bene Israel Beta Israel

Related groups

Bnei Anusim Lemba Crimean Karaites Krymchaks Samaritans Crypto-Jews Mosaic Arabs Subbotniks

Population

Land of Israel

Old Yishuv New Yishuv Israeli Jews

Europe

Austria Belarus Bulgaria Czech Republic Estonia France Georgia Germany Greece Hungary Italy Latvia Lithuania Moldova Netherlands Poland Portugal Romania Russia Spain Sweden Ukraine United Kingdom

Asia

Yemen Iraq Iran Turkey Cyprus Syria Lebanon Uzbekistan Azerbaijan India China Indonesia Vietnam Japan Philippines

Africa

Morocco Algeria Tunisia Libya Egypt Ethiopia South Africa Zimbabwe

North America

United States Canada

Latin America
Latin America
and Caribbean

Argentina Bolivia Brazil Chile Colombia Cuba Dominican Republic El Salvador Guyana Haiti Jamaica Mexico Paraguay Puerto Rico Suriname Uruguay Venezuela

Oceania

Australia Fiji Guam New Zealand Palau

Judaism
Judaism
by country Lists of Jews Historical population comparisons

Denominations

Orthodox Reform Conservative Karaite Reconstructionist Renewal Humanistic Haymanot

Culture

Minyan Music

Religious Secular

Wedding Clothing Niddah Pidyon haben Kashrut Shidduch Zeved habat Conversion to Judaism Hiloni Cuisine

Israelite Israeli Sephardic Mizrahi

Literature

Israeli Yiddish American

Yiddish
Yiddish
theatre Dance Humour

Languages

Hebrew (Biblical) Yiddish Jewish Koine Greek Yevanic Juhuri Shassi Judaeo-Iranian Ladino Ghardaïa Sign Bukharian Knaanic Zarphatic Italkian Gruzinic Judeo-Aramaic Judeo-Arabic Judeo-Berber Judeo-Malayalam

History

Timeline Leaders Ancient history

Kingdom of Judah Temple in Jerusalem Babylonian captivity Assyrian captivity Yehud Medinata Jerusalem (in Judaism timeline) Hasmonean dynasty Sanhedrin Schisms Pharisees Hellenistic Judaism Jewish–Roman wars History of the Jews
Jews
in the Byzantine Empire Christianity and Judaism Hinduism and Judaism Islamic–Jewish relations Diaspora Middle Ages Golden Age Sabbateans Hasidism Haskalah Emancipation Antisemitism Anti-Judaism Persecution The Holocaust Israel Land of Israel Aliyah Jewish atheism Baal teshuva Arab–Israeli conflict

Politics

Politics of Israel

Zionism

(General Green Labor Neo Religious Revisionist)

Judaism
Judaism
and politics World Agudath Israel Bundism Feminism Jewish left

Category: Jews
Jews
and Judaism Portal: Judaism

v t e

Among the Sephardim were many who were the descendants, or heads, of wealthy families and who, as Marranos, had occupied prominent positions in the countries they had left. Some had been state officials, others had held positions of dignity within the Church; many had been the heads of large banking-houses and mercantile establishments, and some were physicians or scholars who had officiated as teachers in high schools. Their Spanish or Portuguese was a lingua franca that enabled Sephardim from different countries to engage in commerce and diplomacy. With their social equals they associated freely, without regard to religion and more likely with regard to equivalent or comparative education, for they were generally well read, which became a tradition and expectation. They were received at the courts of sultans, kings, and princes, and often were employed as ambassadors, envoys, or agents. The number of Sephardim who have rendered important services to different countries is considerable as Samuel Abravanel
Abravanel
(or "Abrabanel"—financial councilor to the viceroy of Naples). Among other names mentioned are those of Belmonte, Nasi, Francisco Pacheco, Blas, Pedro de Herrera, Palache, Pimentel, Azevedo, Sagaste, Salvador, Sasportas, Costa, Curiel, Cansino, Schönenberg, Sapoznik (Zapatero), Toledo, Miranda, Toledano, Pereira, and Teixeira. The Sephardim have distinguished themselves as physicians and statesmen, and have won the favor of rulers and princes, in both the Christian and the Islamic world. That the Sephardim were selected for prominent positions in every country where they settled was only in part due to the fact that Spanish had become a world-language through the expansion of Spain
Spain
into the world spanning Spanish Empire—the cosmopolitan cultural background after long associations with Islamic scholars of the Sephardic
Sephardic
families also made them extremely well educated for the times, even well into the European Enlightenment. For a long time the Sephardim took an active part in Spanish literature; they wrote in prose and in rhyme, and were the authors of theological, philosophical, belletristic (aesthetic rather than content based writing), pedagogic (teaching), and mathematical works. The rabbis, who, in common with all the Sephardim, emphasized a pure and euphonious pronunciation of Hebrew, delivered their sermons in Spanish or in Portuguese. Several of these sermons have appeared in print. Their thirst for knowledge, together with the fact that they associated freely with the outer world, led the Sephardim to establish new educational systems. Wherever they settled, they founded schools that used Spanish as the medium of instruction. Theatre in Constantinople
Constantinople
was in Judæo-Spanish since it was forbidden to Muslims.

A representation of the 1506 Jewish Massacre in Lisbon.

In Portugal
Portugal
the Sephardim were given important roles in the sociopolitical sphere and enjoyed a certain amount of protection from the Crown (e.g. Yahia Ben Yahia, first "Rabino Maior" of Portugal
Portugal
and supervisor of the public revenue of the first King of Portugal, D. Afonso Henriques). Even with the increasing pressure from the Catholic Church this state of affairs remained more or less constant and the number of Jews
Jews
in Portugal
Portugal
grew with those running from Spain. This changed with the marriage of D. Manuel I of Portugal
Portugal
with the daughter of the Catholic Monarchs
Catholic Monarchs
of the newly born Spain. In 1497 the Decree ordering the expulsion or forced conversion of all the Jews
Jews
was passed, and the Sephardim either fled or went into secrecy under the guise of "Cristãos Novos", i.e. New Christians (this Decree was symbolically revoked in 1996 by the Portuguese Parliament). Those who fled to Genoa were only allowed to land provided they received baptism. Those who were fortunate enough to reach the Ottoman Empire had a better fate: the Sultan Bayezid II
Bayezid II
sarcastically[citation needed] sent his thanks to Ferdinand for sending him some of his best subjects, thus "impoverishing his own lands while enriching his (Bayezid's)". Jews
Jews
arriving in the Ottoman Empire
Ottoman Empire
were mostly resettled in and around Thessalonica
Thessalonica
and to some extent in Constantinople
Constantinople
and İzmir. This was followed by a great massacre of Jews
Jews
in the city of Lisbon
Lisbon
in 1506 and the establishment of the Portuguese Inquisition
Portuguese Inquisition
in 1536. This caused the flight of the Portuguese Jewish community, which continued until the extinction of the Courts of Inquisition in 1821; by then there were very few Jews
Jews
in Portugal. In Amsterdam, where Jews
Jews
were especially prominent in the 17th century on account of their number, wealth, education, and influence, they established poetical academies after Spanish models; two of these were the Academia de los Sitibundos and the Academia de los Floridos. In the same city they also organized the first Jewish educational institution, with graduate classes in which, in addition to Talmudic studies, instruction was given in the Hebrew
Hebrew
language. The most important synagogue, or Esnoga, as it is usually called amongst Spanish and Portuguese Jews, is the Amsterdam
Amsterdam
Esnoga—usually considered the "mother synagogue", and the historical centre of the Amsterdam
Amsterdam
minhag. A sizable Sephardic
Sephardic
community had settled in Morocco
Morocco
and other Northern African countries, which were colonized by France
France
in the 19th century. Jews
Jews
in Algeria
Algeria
were given French citizenship in 1870 by the décret Crémieux (previously Jews
Jews
and Muslims could apply for French citizenship, but had to renounce the use of traditional religious courts and laws, which many did not want to do). When France
France
withdrew from Algeria
Algeria
in 1962, the local Jewish communities largely relocated to France. There are some tensions between some of those communities and the earlier French Jewish population (who were mostly Ashkenazi Jews), and with Arabic-Muslim communities. In the Age of Discoveries[edit]

Migrations and Settlements of the Spanish Jews

The largest part, likely a majority, of Spaniard Jews
Jews
expelled in 1492 fled to Portugal, where they eluded persecution for a few years. The Jewish community in Portugal
Portugal
was perhaps then some 10% of that country's population.[15] They were declared Christians by Royal decree unless they left, but the King hindered their departure, needing their artisanship and working population for Portugal's overseas enterprises and territories. Later Sephardic
Sephardic
Jews
Jews
settled in many trade areas controlled by the Empire of Philip II and others. With various countries in Europe also the Sephardi Jews
Jews
established commercial relations. In a letter dated 25 November 1622, King Christian IV of Denmark
Christian IV of Denmark
invites Jews
Jews
of Amsterdam
Amsterdam
to settle in Glückstadt, where, among other privileges, the free exercise of their religion would be assured to them. Álvaro Caminha, in Cape Verde
Cape Verde
islands, who received the land as a grant from the crown, established a colony with Jews
Jews
forced to stay on the island of São Tomé. Príncipe
Príncipe
island was settled in 1500 under a similar arrangement. Attracting settlers proved difficult, however, the Jewish settlement was a success and their descendants settled many parts of Brazil.[50] In 1579 Luis de Carvajal y de la Cueva a Portuguese-born Converso, Spanish-Crown officer, was awarded a large swath of territory in New Spain, known as Nuevo Reino de León. He founded settlements with other conversos that would later become Monterrey.

Interior of the Portuguese synagogue in Amsterdam, c. 1680

In particular, Jews
Jews
established the relations between the Dutch and South America. They contributed to the establishment of the Dutch West Indies Company in 1621, and some were members of the directorate. The ambitious schemes of the Dutch for the conquest of Brazil
Brazil
were carried into effect through Francisco Ribeiro, a Portuguese captain, who is said to have had Jewish relations in the Netherlands. Some years afterward, when the Dutch in Brazil
Brazil
appealed to the Netherlands
Netherlands
for craftsmen of all kinds, many Jews
Jews
went to Brazil. About 600 Jews
Jews
left Amsterdam
Amsterdam
in 1642, accompanied by two distinguished scholars—Isaac Aboab da Fonseca and Moses Raphael de Aguilar. Jews
Jews
supported the Dutch in the struggle between the Netherlands
Netherlands
and Portugal
Portugal
for possession of Brazil.

Execution of Mariana de Carabajal in Mexico
Mexico
City, daughter of Francisca Nuñez de Carabajal, in 1601 by the Santo Oficio.

In 1642, Aboab da Fonseca was appointed rabbi at Kahal Zur Israel Synagogue
Synagogue
in the Dutch colony of Pernambuco
Pernambuco
(Recife), Brazil. Most of the white inhabitants of the town were Sephardic
Sephardic
Jews
Jews
from Portugal who had been banned by the Portuguese Inquisition
Portuguese Inquisition
to this town at the other side of the Atlantic Ocean. In 1624, the colony had been occupied by the Dutch. By becoming the rabbi of the community, Aboab da Fonseca was the first appointed rabbi of the Americas. The name of his congregation was Kahal Zur Israel
Israel
Synagogue
Synagogue
and the community had a synagogue, a mikveh and a yeshiva as well. However, during the time he was rabbi in Pernambuco, the Portuguese re-occupied the place again in 1654, after a struggle of nine years. Aboab da Fonseca managed to return to Amsterdam
Amsterdam
after the occupation of the Portuguese. Members of his community immigrated to North America
North America
and were among the founders of New York City, but some Jews
Jews
took refuge in Seridó. Besides merchants, a great number of physicians were among the Spanish Jews
Jews
in Amsterdam: Samuel Abravanel, David Nieto, Elijah Montalto, and the Bueno family; Joseph Bueno was consulted in the illness of Prince Maurice (April 1623). Jews
Jews
were admitted as students at the university, where they studied medicine as the only branch of science of practical use to them, for they were not permitted to practise law, and the oath they would be compelled to take excluded them from the professorships. Neither were Jews
Jews
taken into the trade-guilds: a resolution passed by the city of Amsterdam
Amsterdam
in 1632 (the cities being autonomous) excluded them. Exceptions, however, were made in the case of trades that related to their religion: printing, bookselling, and the selling of meat, poultry, groceries, and drugs. In 1655 a Jew
Jew
was, exceptionally, permitted to establish a sugar-refinery. The Holocaust[edit]

A young woman weeps during the deportation of Jews
Jews
of Ioannina (Greece) on 25 March 1944.

The Holocaust
The Holocaust
that devastated European Jewry and virtually destroyed its centuries-old culture also wiped out the great European population centers of Sephardi Jewry and led to the almost complete demise of its unique language and traditions. Sephardi Jewish communities from France
France
and the Netherlands
Netherlands
in the northwest to Yugoslavia and Greece in the southeast almost disappeared. On the eve of World War II, the European Sephardi community was concentrated in Southeastern Europe
Southeastern Europe
countries of Greece, Yugoslavia, and Bulgaria. Its leading centers were in Salonika, Sarajevo, Belgrade, and Sofia. The experience of Jewish communities in those countries during the war varied greatly and depended on the type of regime under which they fell. The Jewish communities of Yugoslavia and northern Greece, including the 50,000 Jews
Jews
of Salonika, fell under direct German occupation in April 1941 and bore the full weight and intensity of Nazi repressive measures from dispossession, humiliation, and forced labor to hostage taking, and finally deportation to the Auschwitz concentration camp.[51] The Jewish population of southern Greece
Greece
fell under the jurisdiction of the Italians who eschewed the enactment of anti-Jewish legislation and resisted whenever possible German efforts to transfer them to occupied Poland, until the surrender of Italy
Italy
on 8 September 1943 brought the Jews
Jews
under German control. Sephardi Jews
Jews
in Bosnia and Croatia were ruled by a German-created Independent State of Croatia
Independent State of Croatia
state from April 1941, which subjected them to pogrom-like actions before herding them into local camps where they were murdered side by side with Serbs and Roma (see Porajmos). The Jews
Jews
of Macedonia and Thrace were controlled by Bulgarian occupation forces, which after rendering them stateless, rounded them up and turned them over to the Germans for deportation. Finally, the Jews
Jews
of Bulgaria
Bulgaria
proper were under the rule of a Nazi ally that subjected them to ruinous anti-Jewish legislation, but ultimately yielded to pressure from Bulgarian parliamentarians, clerics, and intellectuals not to deport them. More than 50,000 Bulgarian Jews
Jews
were thus saved. The Jews
Jews
in North Africa
North Africa
identified themselves only as Jews
Jews
or European Jews, having been westernized by French and Italian colonization. During World War II and until Operation Torch, the Jews of Morocco, Algeria, and Tunesia, governed by pro-Nazi Vichy France, suffered the same antisemitic legislation that Jews
Jews
suffered in France mainland. They did not, however, directly suffer the more extreme Nazi Germany
Germany
antisemitic policies, and nor did the Jews
Jews
in Italian Libya. The Jewish communities in those European North Africa
North Africa
countries, in Bulgaria, and in Denmark were the only ones who were spared the mass deportation and mass murder that afflicted other Jewish communities. Operation Torch
Operation Torch
therefore saved more than 400,000 Jews
Jews
in European North Africa. Later history and culture[edit] The Jews
Jews
in French North Africa
North Africa
were awarded French citizenship by the 1870 Crémieux Decree. They were therefore considered part of the European pieds noirs community in spite of having been established in North Africa
North Africa
for centuries, rather than subject to the Indigénat status imposed on their former Muslim neighbors. Most consequently moved to France
France
in the late 1950s and early 1960s after Tunisia, Morocco
Morocco
and Algeria
Algeria
became independent, and they now make up a majority of the French Jewish community.

Jewish exodus from Arab and Muslim countries

Communities

Mizrahi

Persian Baghdadi

Sephardi

Background

Jews
Jews
under Muslim rule

Ottoman Old Yishuv

Antisemitism
Antisemitism
in the Arab World

Holocaust
Holocaust
in Libya Farhud

Zionism Arab–Israeli conflict

1948 Palestine war Suez Crisis Six-Day War

Algerian War

Main events

Magic Carpet (Yemen) Ezra and Nehemiah (Iraq) Lebanese exodus Egyptian exodus Moroccan exodus

Operation Yachin

Pied-Noir
Pied-Noir
(Algeria) Day of Revenge
Day of Revenge
(Libya) Exodus of Iran's Jews

Resettlement

Aliyah HIAS • Mossad Le Aliyah
Aliyah
Bet • JDC

Mizrahi Jews
Mizrahi Jews
in Israel

Iranian • Iraqi • Kurdish • Moroccan Syrian • Turkish • Yemenite

Transition camps Immigrant camps Development towns Austerity

North African Jews
Jews
in France

Advocation

Remembrance Day JIMENA JJAC WOJAC The Forgotten Refugees

Related topics

Arab Jews Musta'arabi Maghrebi Jews Berber Jews

v t e

Today, the Sephardim have preserved the romances and the ancient melodies and songs of Spain
Spain
and Portugal, as well as a large number of old Portuguese and Spanish proverbs.[52] A number of children's plays, like, for example, El Castillo, are still popular among them, and they still manifest a fondness for the dishes peculiar to Iberia, such as the pastel, or pastelico, a sort of meat-pie, and the pan de España, or pan de León. At their festivals they follow the Spanish custom of distributing dulces, or dolces, a confection wrapped in paper bearing a picture of the magen David (six pointed star). In Mexico, the Sephardic
Sephardic
community originates mainly from Turkey, Greece
Greece
and Bulgaria. In 1942 the Colegio Hebreo Tarbut was founded in collaboration with the Ashkenazi
Ashkenazi
family and instruction was in Yiddish. In 1944 the Sephardim community established a separate "Colegio Hebreo Sefaradí" with 90 students where instruction was in Hebrew
Hebrew
and complemented with classes on Jewish customs. By 1950 there were 500 students. In 1968 a group of young Sephardim created the group Tnuat Noar Jinujit Dor Jadash in support for the creation of the state of Israel. In 1972 the Majazike Tora institute is created aiming to prepare young male Jews
Jews
for their Bar Mitzvah.[53] While the majority of American Jews
Jews
today are Ashkenazim, in Colonial times Sephardim made up the majority of the Jewish population. For example, the 1654 Jews
Jews
who arrived in New Amsterdam
New Amsterdam
fled from the colony of Recife, Brazil
Brazil
after the Portuguese seized it from the Dutch. Through most of the 18th century, American synagogues conducted and recorded their business in Portuguese, even if their daily language was English. It was not until widespread German immigration to the United States
United States
in the 19th century that the tables turned and Ashkenazim (initially from Germany
Germany
but by the 20th century from Eastern Europe) began to dominate the American Jewish landscape. As of April 2013, Sephardim who are descendants of those expelled in the inquisition are entitled to claim Portuguese citizenship provided that they 'belong to a Sephardic
Sephardic
community of Portuguese origin with ties to Portugal.' The amendment to Portugal's "Law on Nationality" was approved unanimously on 11 April 2013.[54] A similar law was approved in Spain
Spain
in 2014.[55] The Sephardim usually have followed the general rules for Spanish and Portuguese names. Many used to bear Portuguese and Spanish names; however, it is noteworthy that a large number of Sephardic
Sephardic
names are of Hebrew
Hebrew
and Arabic
Arabic
roots and are totally absent in Iberian patronyms and are therefore often seen as typically Jewish. Many of the names are associated with non-Jewish (Christian) families and individuals, and are by no means exclusive to Jews. After 1492, many marranos changed their names to hide their Jewish origins and avoid persecution, adopting professions and even translating such patronyms to local languages like Arabic
Arabic
and even German.[citation needed] It was common to choose the name of the Parish Church where they have been baptized into the Christian faith, such as Santa Cruz or the common name of the word "Messiah" (Savior/Salvador), or adopted the name of their Christian godparents.[56] Dr. Mark Hilton's research demonstrated in IPS DNA testing that the last name of marranos linked with the location of the local parish were correlated 89.3% In contrast to Ashkenazic Jews, who do not name newborn children after living relatives, Sephardic
Sephardic
Jews
Jews
often name their children after the children's grandparents, even if they are still alive. The first son and daughter are traditionally named after the paternal grandparents, then the maternal parents' names are next in line for the remaining children. After that, additional children's names are "free", so to speak, meaning that one can choose whatever name, without any more "naming obligations." The only instance in which Sephardic
Sephardic
Jews
Jews
will not name after their own parents is when one of the spouses shares a common first name with a mother/father-in-law (since Jews
Jews
will not name their children after themselves.) There are times though when the "free" names are used to honor the memory of a deceased relative who died young or childless. These conflicting naming conventions can be troublesome when children are born into mixed Ashkenazic-Sephardic households. A notable exception to the distinct Ashkenazi
Ashkenazi
and Sephardi naming traditions is found among Dutch Jews, where Ashkenazim have for centuries followed the tradition otherwise attributed to Sephardim. See Chuts. Sephardic
Sephardic
pedigrees[edit]

See also List of Jewish surnames, Spanish and Portuguese names, List of Sephardic
Sephardic
Jews, List of Iberian Jews

Carabajal[57] Carvajal[58] Coronel[59] Espadero[60] Hassan[61][62][63][64][65] Laguna[66][67] Pardo[68] Sanchez[69] Sasson/Sassoon Sosa[70]

Congregations[edit] Great authority was given to the president of each congregation. He and the rabbinate of his congregation formed the "ma'amad", without whose approbation (often worded in Spanish or Portuguese, or Italian) no book of religious content might be published. The president not only had the power to make authoritative resolutions with regard to congregational affairs and to decide communal questions, but he had also the right to observe the religious conduct of the individual and to punish anyone suspected of heresy or of trespassing against the laws. Relations with Ashkenazim[edit] Further information: Racism in Israel
Israel
§ Intra-Jewish racism: Racism between Jews Sephardi- Ashkenazi
Ashkenazi
relations have at times been tense and clouded by arrogance, snobbery and claims of racial superiority, with both sides claiming the inferiority of the other, based upon such features as physical traits and culture.[71][72][73][74][75] In some instances, Sephardi Jews
Jews
have joined Ashkenazi
Ashkenazi
communities, and have intermarried.[76][77][78] Leading Sephardi rabbis[edit]

Islamic Spain

Isaac Alfasi Joseph ibn Migash Judah al-Bargeloni Solomon ibn Gabirol Abraham ibn Ezra Moses ibn Ezra Yehuda Halevi Samuel ibn Naghrela Bahya ibn Paquda Maimonides Isaac ibn Ghiyyat

Christian Spain

Nahmanides Shlomo ben Aderet Yom Tob of Seville
Seville
(the Ritba) Nissim of Gerona Asher ben Jehiel ( Ashkenazi
Ashkenazi
by birth, became Chief Rabbi of Toledo) Jacob ben Asher Moses de Leon Abraham Senior David Abudirham Isaac Campanton Isaac Aboab I Isaac Aboab of Castile Don Isaac Abravanel Profiat Duran Menachem Meiri Vidal of Tolosa

After the expulsion

David ben Solomon ibn Abi Zimra Jacob Berab Levi ibn Ḥabib Yosef Karo Bezalel Ashkenazi Moses ben Jacob Cordovero Ḥayim Vital Moses Alshech Solomon Nissim Algazi Yaakov Culi Hayim Palaggi David Pardo Jacob Rakkah Mas'ud Hai Rakkah

Recent Sephardi rabbis

Amram Aburbeh Shlomo Amar Elijah Benamozegh David de Sola Pool Mordechai Eliyahu Shem
Shem
Tob Gaguine Solomon Gaon Yosef Hayyim Ovadiah Yosef Pinchas Toledano

Genetics[edit] Main article: Medical genetics of Jews Sephardic
Sephardic
Jews
Jews
are genetically related closely to their Ashkenazi Jewish counterparts as both diverged from the same cluster of ancient Iraqi and Iranian Jews
Jews
approximately 2,500 years ago.[79] Due to their origin in the Mediterranean basin, there is a higher incidence of certain hereditary diseases and inherited disorders in Sephardi Jews. However, there are no specifically Sephardic
Sephardic
genetic diseases, since the diseases in this group are not common to Sephardic
Sephardic
Jews
Jews
in general, but are instead common in the particular country of birth.[80] The most important ones are:

Beta-Thalassemia Familial Mediterranean fever Glucose-6-phosphate dehydrogenase deficiency
Glucose-6-phosphate dehydrogenase deficiency
and Gilbert's Syndrome Glycogen storage disease type III Machado-Joseph disease

List of Nobel laureates[edit]

1906 - Henri Moissan 1959 - Emilio G. Segrè[81] 1968 - René Cassin[82] 1969 - Salvador Luria[83] 1980 - Baruj Benacerraf[citation needed] 1981 - Elias Canetti[84] 1985 - Franco Modigliani[citation needed] 1986 - Rita Levi-Montalcini[85] 1997 - Claude Cohen-Tannoudji[86] 2012 - Serge Haroche[citation needed] 2014 - Patrick Modiano[87]

See also[edit]

Ladino Ashkenazi
Ashkenazi
Jews Mizrahi Jews Jewish ethnic divisions List of notable Mizrahi Jews
Mizrahi Jews
and Sephardi Jews
Jews
in Israel

References[edit]

^ Obadiah, 1–20: And the captivity of this host of the children of Israel
Israel
shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. (KJV) ^ http://seforim.blogspot.co.uk/2007/09/marc-shapiro-what-do-adon-olam-and-mean.html ^ Mintz, Alan L. "The Boom in Contemporary Israeli Fiction." University Press of New England
England
(Hanover, NH, USA). 1997. p115 ^ "'Pure Sephardim' liable to carry mutation for cancer". Jpost.com. 2011.  ^ Pérez, Joseph (2012) [2009]. History of a Tragedy. p. 17.  ^ YIVORomania. ^ Samuel Toledano, Espagne: les retrouvailles, in: Les Juifs du Maroc (Editions du Scribe, Paris 1992) ^ http://www.netanya.ac.il/englishSite/Centers/SecretJewsCenter/Publications/Documents/beloved-legacy.pdf ^ Moshe, ben Levi (2012). La Yeshivá Benei Anusim: El Manual de Estudios Para Entender las Diferencias Entre el Cristianismo y el Judaismo. Palibrio. p. 20. ISBN 9781463327064.  ^ a b "Prospect of Spanish Citizenship Appeals to Descendants of Jews Expelled in 1492". The New York Times. 16 February 2014.  ^ a b " Chuetas
Chuetas
of Majorca
Majorca
recognized as Jewish"; Jerusalem
Jerusalem
Post 07/12/2011 ^ "The Edict of Expulsion of the Jews
Jews
- 1492 Spain".  ^ Pérez, Joseph (2012) [2009]. History of a Tragedy. p. 17.  ^ " Turkey
Turkey
Virtual Jewish History Tour".  ^ a b Kayserling, Meyer. "História dos Judeus em Portugal". Editora Pioneira, São Paulo, 1971 ^ Pérez, Joseph (2013) [1993]. Historia de una tragedia. La expulsión de los judíos de España. p. 115.  ^ " Jews
Jews
migration to the Dominican Republic
Dominican Republic
to seek refuge from the Holocaust". Retrieved 2013-05-15.  ^ "Sefardíes y moriscos siguen aquí". elpais.com. 2008.  ^ "Census of Portugal
Portugal
2003". Retrieved 2013-12-16.  ^ "2006 Jewish statistics around the world". Jewishvirtuallibrary.org. Retrieved 2013-12-16.  ^ "Belmonte - They Thought They Were the Only Jews".  ^ " Spain
Spain
to ease naturalization of Sephardic
Sephardic
Jews". Haaretz.com. 2012.  ^ a b Rhodes Jewish Museum: Frequently asked questions for Spanish citizenship for Sephardi Jews. Date (embedded in the PDF): 3 September 2015 ^ Ley 12/2015, de 24 de junio, en materia de concesión de la nacionalidad española a los sefardíes originarios de España (Law 12/2015, of 24 June, regarding acquisition of Spanish nationality by Sephardis with Spanish origins) (in Spanish) ^ Instrucción de 29 de septiembre de 2015, de la Dirección General de los Registros y del Notariado, sobre la aplicación de la Ley 12/2015, de 24 de junio, en materia de concesión de la nacionalidad española a los sefardíes originarios de España (Instruction of 29 September 2015, from the Directorate General of Registration and Notaries, on the application of law 12/2015, regarding acquisition of Spanish nationality by Sephardis with Spanish origins (in Spanish) ^ Resolución del Director General de los Registros y del Notariado a las consultas planteadas por la Federación de Comunidades Judías de España y por el Consejo General del Notariado sobre dispensa pruebas a mayores de 70 años (Resolution of the Directorate General of Registration and Notaries, of the questions raised by the Federation of Jewish Communities of Spain
Spain
and the Council General of Notaries on exempting over-70s from tests) (in Spanish) ^ Soeren Kern (21 January 2015). "Spain's Law on Citizenship for Sephardic
Sephardic
Jews
Jews
'Does Not Right a Wrong'". Gatestone Institute. Retrieved 20 June 2016.  ^ a b Lusi Portero (7 February 2017). "Spanish Citizenship for Sephardic
Sephardic
Jews". Rhodes Jewish Museum. Retrieved 1 August 2017.  ^ "Descendants of 16th century Jewish refugees
Jewish refugees
can claim Portuguese citizenship". Haaretz.com. 13 April 2013.  ^ " Portugal
Portugal
to offer citizenship to descendants of persecuted Jews". Haaretz.com. 2015.  ^ Text of Decree-Law n.º 30-A/2015 of Portugal, 27 February 2015 ^ " Portugal
Portugal
approves naturalization of Jews
Jews
expelled centuries ago". i24news.tv. 2015.  ^ "Samuel G. Armistead, "Oral Literature of the Sephardic
Sephardic
Jews,"". Sephardifolklit.org. Retrieved 2013-12-16.  ^ Seder Hakabbalah Laharavad, Jerusalem
Jerusalem
1971, p. 51 (printed in the edition which includes the books, Seder Olam Rabbah and Seder Olam Zuta) (Hebrew) ^ Seder Hakabbalah Laharavad, Jerusalem
Jerusalem
1971, pp. 43–44 (printed in the edition which includes the books, Seder Olam Rabbah and Seder Olam Zuta) (Hebrew). ^ The Hebrew- Arabic
Arabic
Dictionary known as Kitāb Jāmi' Al-Alfāẓ (Agron), p. xxxviii, pub. by Solomon L. Skoss, 1936 Yale University ^ Targum
Targum
Yonathan ben Uzziel on the Minor Prophets ^ Mishnayoth, with a commentary by Pinchas Kahati, Baba Bathra 3:2 s.v., אספמיא, Jerusalem
Jerusalem
1998 (Hebrew) ^ 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 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
Jerusalem
1955 (Hebrew). ^ 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) ^ Moses ben Machir, in Seder Ha-Yom, p. 15a, Venice 1605 (Hebrew) ^ Gedaliah ibn Jechia in Shalshelet Ha-Kabbalah, p. 271, Venice 1585 (Hebrew) ^ Abrabanel's Commentary on the First Prophets (Pirush Al Nevi'im Rishonim), end of II Kings, pp. 680-681, Jerusalem
Jerusalem
1955 (Hebrew). ^ Josephus
Josephus
Flavius, Antiquities, xi.v.2 ^ Flavius Josephus, Wars of the Jews, 2.9.6. However, the place of banishment is identified in Josephus's Antiquities of the Jews
Jews
as Gaul; for discussion, see Emil Schürer
Emil Schürer
(1973). The History of the Jewish People in the Age of Jesus Christ: Volume I. revised and edited by Geza Vermes, Fergus Millar and Matthew Black (revised English ed.). Edinburgh: T&T Clark. pp. 352 n. 41. ISBN 0-567-02242-0.  ^ N. H. Finkelstein, p. 13, 14.[full citation needed] ^ Richard Gottheil, Stephen S. Wise, Michael Friedländer, "IBN GABIROL, SOLOMON BEN JUDAH (ABU AYYUB SULAIMAN IBN YAḤYA IBN JABIRUL), known also as Avicebron", JewishEncyclopedia.com. Retrieved 2011-11-20. ^ Granada
Granada
by Richard Gottheil, Meyer Kayserling, Jewish Encyclopedia. 1906 ed. ^ "The Expulsion 1492 Chronicles, section XI: "The Vale of Tears", quoting Joseph Hacohen (1496-1577); also, section XVII, quoting 16th century author Samuel Usque". Aish.com. 2009-08-04. Retrieved 2013-12-16.  ^ "Sephardi Jews
Jews
during the Holocaust". www.ushmm.org. Retrieved 2017-08-22.  ^ For the largest online collection of Sephardic
Sephardic
folk literature, visit Folk Literature of the Sephardic
Sephardic
Jews. ^ "History of the Sephardim Community in Mexico". Archived from the original on 23 October 2007.  ^ "Descendants of 16th century Jewish refugees
Jewish refugees
can claim Portuguese citizenship". Haaretz.com. 13 April 2013. Retrieved 6 October 2013.  ^ "522 años después, los sefardíes podrán tener nacionalidad española".  ^ Roth, Cecil. A History of the Marranos. Schocken Books. ISBN 978-0-8052-0463-6.  ^ "Carabajal". JewishEncyclopedia.com. Retrieved 2013-12-16.  ^ "Carvajal, Antonio Fernandez". JewishEncyclopedia.com. Retrieved 2013-12-16.  ^ " Abraham Senior Coronel". Geni.com. Retrieved 2014-08-31.  ^ http://digifindingaids.cjh.org/?pID=365459 ^ avotaynu.com: Guidebook for Sephardic
Sephardic
and Oriental Genealogical Sources in Israel ^ sephardicgen.com: Sephardic
Sephardic
Surnames ^ italian-family-history.com: Jewish Genealogy in Italy ^ independent.co.uk: Obituary: Sir Joshua Hassan ^ jpost.com: French Jews
Jews
reclaim 'Jewish' names ^ "LAGUNA". JewishEncyclopedia.com. Retrieved 2014-12-16.  ^ "LAGUNA". sephardim.com. Retrieved 2014-12-16.  ^ "PARDO". JewishEncyclopedia.com. Retrieved 2013-12-16.  ^ "Sanchez (Sanches), Antonio Ribeiro". JewishEncyclopedia.com. Retrieved 2013-12-16.  ^ "Sosa, Simon De". JewishEncyclopedia.com. Retrieved 2013-12-16.  ^ John M. Efron (2015). German Jewry and the Allure of the Sephardic. Princeton University Press. p. 97. ISBN 9781400874194.  ^ Jordan
Jordan
Paper (2012). The Theology of the Chinese Jews, 1000–1850. Wilfrid Laurier Univ. Press. p. 7. ISBN 9781554584031.  ^ Pearl Goodman (2014). Peril: From Jackboots to Jack Benny. Bridgeross Communications. pp. 248–9. ISBN 9780987824486.  ^ Alan Arian (1995). Security Threatened: Surveying Israeli Opinion on Peace and War (illustrated ed.). Cambridge University Press. p. 147. ISBN 9780521499255.  ^ David Shasha (20 June 2010). "Understanding the Sephardi-Ashkenazi Split". The Huffington Post. Retrieved 16 December 2015.  ^ "Did You Know 25% of Chabad in Montreal
Montreal
are Sefardi?". Chabadsociologist.wordpress.com. 2013.  ^ Shahar, Charles. "A Comprehensive Study of the Ultra Orthodox Community of Greater Montreal
Montreal
(2003)." Federation CJA (Montreal). 2003. ^ Chua, Amy (2003). World On Fire. Knopf Doubleday Publishing. p. 217. ISBN 978-0385721868.  ^ "Studies Show Jews' Genetic Similarity". The New York Times. 10 June 2010.  ^ Talia Bloch The Other Jewish Genetic Diseases The Jewish Daily Forward August 28, 2009 ^ Segrè 1993, pp. 2-3. ^ http://www.brandeis.edu/tauber/events/CassinMoyn.pdf ^ "Archived copy". Archived from the original on 15 October 2013. Retrieved 11 February 2013.  ^ Lorenz, Dagmar C. G. (17 April 2004). "Elias Canetti". Literary Encyclopedia. The Literary Dictionary Company Limited. ISSN 1747-678X. Retrieved 2009-10-13.  ^ https://www.economist.com/news/obituary/21569019-rita-levi-montalcini-biologist-died-december-30th-aged-103-rita-levi-montalcini Rita Levi-Montalcini ^ Arun Agarwal (15 Nov 2005). Nobel Prize Winners in Physics. p. 298.  access-date= requires url= (help) ^ Mario Modiano: Hamehune Modillano. The Genealogical Story of the Modiano Family from 1570 to Our Days (pdf, 360 pages), www.themodianos.gr + M. Modiano, Athens 2000

Bibliography[edit]

Ashtor, Eliyahu, The Jews
Jews
of Moslem Spain, Vol. 2, Philadelphia: Jewish Publication Society of America (1979) Assis, Yom Tov, The Jews
Jews
of Spain: From Settlement to Expulsion, Jerusalem: Hebrew
Hebrew
University of JerusalemThe Hebrew
Hebrew
University of Jerusalem
Jerusalem
(1988) Baer, Yitzhak. A History of the Jews
Jews
of Christian Spain. 2 vols. Jewish Publication Society of America (1966). Bowers, W. P. "Jewish Communities in Spain
Spain
in the Time of Paul the Apostle" in Journal of Theological Studies Vol. 26 Part 2, October 1975, pp. 395–402 Carasso, Lucienne. "Growing Up Jewish in Alexandria: The Story of a Sephardic
Sephardic
Family's Exodus from Egypt". New York, 2014. ISBN 1500446351. Dan, Joseph, "The Epic of a Millennium: Judeo-Spanish
Judeo-Spanish
Culture's Confrontation" in Judaism
Judaism
Vol. 41, No. 2, Spring 1992 Gampel, Benjamin R., "Jews, Christians, and Muslims in Medieval Iberia: Convivencia through the Eyes of Sephardic
Sephardic
Jews," in Convivencia: Jews, Muslims, and Christians in Medieval Spain, ed. Vivian B. Mann, Thomas F. Glick, and Jerrilynn D. Dodds, New York: George Braziller, Inc. (1992) Kaplan, Yosef, An Alternative Path to Modernity: The Sephardi Diaspora in Western Europe. Brill Publishers (2000). ISBN 90-04-11742-3 Katz, Solomon, Monographs of the Mediaeval Academy of America No. 12: The Jews
Jews
in the Visigothic and Frankish Kingdoms of Spain
Spain
and Gaul, Cambridge, Massachusetts: The Mediaeval Society of America (1937) Kedourie, Elie, editor. Spain
Spain
and the Jews: The Sephardi Experience 1492 and After. Thames & Hudson (1992). Raphael, Chaim, The Sephardi Story: A Celebration of Jewish History London: Valentine Mitchell & Co. Ltd. (1991) Sarna, Nahum M., " Hebrew
Hebrew
and Bible Studies in Medieval Spain" in Sephardi Heritage, Vol. 1 ed. R. D. Barnett, New York: Ktav Publishing House, Inc. (1971) Sassoon, Solomon David, "The Spiritual Heritage of the Sephardim," in The Sephardi Heritage, Vol. 1 ed. R. D. Barnett, New York: Ktav Publishing House Inc. (1971) Segrè, Emilio (1993). A Mind Always in Motion: the Autobiography of Emilio Segrè. Berkeley, California: University of California Press. ISBN 0-520-07627-3. OCLC 25629433.  Free Online – UC Press E-Books Collection Stein, Gloria Sananes, Marguerite: Journey of a Sephardic
Sephardic
Woman, Morgantown, PA : Masthof Press, 1997. Stillman, Norman, "Aspects of Jewish Life in Islamic Spain" in Aspects of Jewish Culture in the Middle Ages ed. Paul E. Szarmach, Albany: State University of New York Press (1979) Swetschinski, Daniel. Reluctant Cosmopolitans: The Portuguese Jews
Jews
of Seventeenth-Century Amsterdam. Litmann Library of Jewish Civilization, (2000) Zolitor, Jeff, "The Jews
Jews
of Sepharad" Philadelphia: Congress of Secular Jewish Organizations (CSJO) (1997) ("The Jews
Jews
of Sepharad" reprinted with permission on CSJO website.)

External links[edit]

Wikimedia Commons has media related to Sephardi Jews.

Genealogy:

Sefardies.org Sephardic
Sephardic
Genealogy and official web in Spain Sephardic
Sephardic
Genealogy Multiple searchable databases for Sephardic
Sephardic
genealogy Consolidated Index of Sephardic
Sephardic
Surnames Extensive bibliography for Sephardim and Sephardic
Sephardic
Genealogy Sephardic
Sephardic
names translated into English

Genetics:

Sephardic
Sephardic
signature in haplogroup T mitochondrial DNA

History and community:

European Sephardic
Sephardic
Institute International Sephardic
Sephardic
Education Foundation International Sephardic
Sephardic
Journal Sephardic
Sephardic
educational materials for children International Sephardic
Sephardic
Leadership Council Radio Sefarad an internet radio broadcasting from Madrid; includes Huellas, a weekly program for those looking for the origins of their Sephardic
Sephardic
surnames Sephardic
Sephardic
Jews
Jews
in Jamaica Turkish Sephardi Şalom Newspaper Sephardic
Sephardic
Dating Project From Andalusian Orangeries to Anatolia Sephardic
Sephardic
Jewish History – Iberian Peninsula
Iberian Peninsula
(American Sephardi Federation) Pascua Marrana. Surname Rojas/Shajor/black sefardim American Jewish Historical Society, New England
England
Archives Sefarad, Journal on Hebraic, Sephardim and Middle East
Middle East
Studies, ILC, CSIC (scientific articles in Spanish, English and other languages)

Philosophical:

Sepharadim in the Nineteenth Century: New Directions and Old Values by Jose Faur, outlining the positive yet traditionalist responses to modernity typical of the Sepharadi Jewish community Sepharadi Thought in the Presence of the European Enlightenment by Jose Faur, identifying the difference in reaction to the European Enlightenment among Sepharadi and Ashkenazi
Ashkenazi
communities Anti-Semitism in the Sepharadi Mind by Jose Faur, describing the cultural response of Sepharadim to anti-Semitism Can Sephardic
Sephardic
Judaism
Judaism
be Reconstructed? The Special
Special
Character of Sephardic
Sephardic
Tolerance

Music and liturgy:

Folk Literature of the Sephardic
Sephardic
Jews
Jews
Searchable archive of audio recordings of Sephardic
Sephardic
ballads and other oral literature collected from informants from around the world, from 1950s until the 1990s, by Professor Samuel Armistead and his colleagues, maintained by Professor Bruce Rosenstock. Sephardic
Sephardic
Pizmonim Project- Music of the Middle Eastern Sephardic Community. Daniel Halfon website of a British-born cantor and leading exponent of the liturgical tradition of Spanish and Portuguese Jews Liturgy of the Spanish Synagogue
Synagogue
in Rome performed by Rev. Alberto Funaro Isaac Azose website of a cantor from Seattle, WA, USA, instrumental in preservation of the Sephardic
Sephardic
liturgical tradition of Rhodes Songs of the Sephardic
Sephardic
Jewish Women of Morocco
Morocco
Internet Radio Show featuring field recordings of Sephardic
Sephardic
Jewish Women in Tangier & Tetuan, 1954 w/ song texts translated into English. A Guide to Jewish Bulgaria, published by Vagabond Media, Sofia, 2011 Diaspora
Diaspora
Sefardi - Jordi Savall, Hespèrion XXI - Alia Vox AV9809

v t e

Semitic topics

Peoples

Adnanites Algerians Amhara people Amorites Arab diaspora Arabs Arabs
Arabs
in India Arabs
Arabs
in Turkey Arameans Argobba people Arma people Assyrian people Bahrani people Bedouin Chaldeans Chaush Egyptians Emiratis Gurage people Habesha people Hadhrami people Harari people Hyksos Iranian Arabs Iraqis Ishmaelites Israelis

Israeli Arabs Israeli Jews

Israelites Jewish diaspora Jews Jordanians Lebanese people

Maronites

Libyans Mandaeans Marsh Arabs Mauritanians Mhallami Moors Moroccans Nabataeans Omanis Palestinians Qahtanite Qataris Sabians Samaritans Saracen Soqotri Sudanese people Syrian people Tigrayans Tigre people Tigrinyas Tunisians Yemenis

Politics

Algerian nationalism Arab nationalism Arab socialism Assyrian nationalism Canaanism Egyptian nationalism Iraqi nationalism Jewish political movements

Bundism Zionism

Jewish religious movements Lebanese nationalism

Phoenicianism

Libyan nationalism Palestinian nationalism Pan-Arabism Pan-Islamism Syrian nationalism Tunisian nationalism

Origins

Generations of Noah Genetic studies on Jews Haplogroup IJ Haplogroup IJK Haplogroup J-M172 Haplogroup J-M267 Haplogroup J (Y-DNA) Shem Y-chromosomal Aaron Y-DNA haplogroups in populations of the Near East

History

Abbasid Caliphate Akkadian Empire Amorites Arabization Aram Rehob Aram-Damascus Aram-Naharaim Assyria Babylonia Bit Adini Canaan Carthage Chaldea Davidic line Edom Fatimid Caliphate Ghassanids Hasmonean dynasty Herodian kingdom Herodian Tetrarchy Himyarite Kingdom Judaization Kindah Kingdom of Aksum Kingdom of Awsan Kingdom of Israel
Israel
(Samaria) Kingdom of Israel
Israel
(united monarchy) Kingdom of Judah Lakhmids Lihyan Midian Minaeans Moab Nabataeans Neo-Assyrian Empire Neo-Babylonian Empire Paddan Aram Palmyrene Empire Phoenicia Qataban Qedarite Rashidun Caliphate Sabaeans Solomonic dynasty Thamud Umayyad
Umayyad
Caliphate Zagwe dynasty ʿĀd

Countries

Algeria Arab world Bahrain Comoros Djibouti Egypt Eritrea Ethiopia Iraq Israel Jordan Lebanon Libya Mauritania Palestinian territories1 Qatar Sahrawi Arab Democratic Republic1 (Western Sahara) Saudi Arabia Somalia Sudan Syria Tunisia United Arab Emirates Yemen

Flags and coats of arms

Algeria Arab flags Aramean-Syriac flag Assyria Bahrain Cedrus libani The Coromos Crescent Djibouti Egypt Eritrea Ethiopia
Ethiopia
(emblem) Ethiopia
Ethiopia
(flag) Hamsa Iraq Israel
Israel
(emblem) Israel
Israel
(flag) Janbiya Jordan Khanjar Kuwait Lebanon Libya Lion of Judah Mauritania Menorah (Temple) Morocco Oman Palestine Pan-Arab colors Qatar Saudi Arabia Scimitar Shamash Star of David Sudan Syria Takbir Tanit Tunesia United Arab Emirates Yemen Zulfiqar

Studies

Arabist Assyriology Hebraist Semitic Museum Semitic studies Syriac studies

Religions

Abrahamic religions Ancient Canaanite religion Ancient Mesopotamian religion Ancient Semitic religion Babylonian religion Christianity Druze
Druze
religion Islam Judaism Mandaeism pre-Islamic Arabia Samaritan religion Semitic neopaganism

Organizations

Arab European League Arab League Assyrian Universal Alliance World Council of Arameans
Arameans
(Syriacs) World Zionist Congress

1 Is a state with limited international recognition

v t e

Demographics in Israel

Israelis
Israelis
by Religion

Judaism

Rabbinic Conservative Reform Karaite Haymanot

Islam

Sunni Shia Ahmadiyya

Druze1 Christianity

Eastern Orthodox Catholic Protestant

Jews

Ashkenazim Sephardim Mizrahim Beta Israel Karaites

Arabs

Arab Muslims

Negev Bedouin

Arab Christians Druze1

Other Semitic

Arameans2

Maronites

Assyrians Samaritans

Other non-Semitic groups

Armenians Circassians Russians

Foreign nationals

Chinese African Americans Filipinos Greeks Kurds Palestinians Sudanese Turks

1 Druze
Druze
have a status aparte from Arabs
Arabs
in Israel, being designated as a separate ethno-religious community. 2 Arameans
Arameans
are officially recognized by Israel
Israel
since October 2014.

v t e

Sephardi Jewish topics

Origins

Sepharad Roman Empire Golden Age Expulsion

Conversos Degredados Lançados Marranos

Dispersion

Eastern Mediterranean

Bosnian Bulgarian Egyptian Ottoman Palestinian Syrian Thessaloniki

North Africa

Algerian Libyan Moroccan Tunisian

Western Europe and overseas

Dutch English Hamburg Indian Livornese

Crypto-Sephardim

Amazonian Xuetas

Modern history

History of the Jews
Jews
under Muslim rule Antisemitism
Antisemitism
in the Arab world Islam
Islam
and antisemitism Jewish exodus from Arab and Muslim countries

Languages

Judeo-Berber Sephardi Hebrew Judeo-Arabic Judaeo-Portuguese Judaeo-Spanish

Haketia Tetuani Ladino

Religion and culture

Cuisine Music Rite and customs

Sephardi chief rabbi

Haredim

Politics

Black Panthers Shas

v t e

Jews
Jews
and Judaism

Outline of Judaism Index of Jewish history-related articles

History

Timeline Israelites Origins of Judaism Ancient Israel
Israel
and Judah Second Temple
Second Temple
period Rabbinic Judaism Middle Ages Haskalah Zionism

Population

Assimilation Diaspora

Ashkenazi Sephardi Mizrahi

Languages

Hebrew Judeo-Arabic Judaeo-Spanish Yiddish

Lists of Jews Persecution

Antisemitism

Philosophy

Beliefs

Mitzvah

Chosen people Conversion Eschatology

Messiah

Ethics God Halakha Kabbalah Land of Israel Who is a Jew?

Schisms

Religious movements

Orthodox Haredi Hasidic Conservative Reform Karaite relations

Secularism

Literature

Tanakh

Torah Nevi'im Ketuvim

Rabbinic

Mishnah Talmud Midrash

Kabbalah
Kabbalah
texts

Zohar

Shulchan Aruch Siddur Hebrew
Hebrew
literature

Culture

Calendar

Holidays

Cuisine

Kashrut

Education Leadership

Rabbi

Marriage Music Names Politics Prayer

Synagogue Hazzan

Symbolism

Studies

Ashkenazi
Ashkenazi
intelligence Genetics Jew
Jew
(word) Jewish Virtual Library Relations with other Abrahamic religions

Christianity Islam

 Category: Jews
Jews
and Judaism Judaism
Judaism
portal Judaism
Judaism
– book

v t e

Ethnic groups in Spain

Indigenous groups

Andalusians Aragonese Asturians Basques Canary Islanders Cantabrians Catalans Castilians Extremadurans Galicians Leonese Valencians

Historic minorities

Arabs Jews

Xuetas

Romani

Related topics

Genetic history