This is a seminal study of the economic history of the Jewish community of Aragon, covering a period of about 125 years from the beginning of the thirteenth century until 1327. Among other topics, the book deals with the policy of the Crown towards money-lending and commerce in the Jewish community; the community's control over its members' economic activities; the Jews' loans to the king, and their taxes and subsidies to the Crown. The book offers information on the Jews' contribution to economic history, that has been very little studied so far. It will be of interest to economic historians, historians of Jewish Middle Ages, hispanists, and medievalists in general.

This is a seminal study of the economic history of the Jewish community of Aragon, covering a period of about 125 years from the beginning of the thirteenth century until 1327. Among other topics, the book deals with the policy of the Crown towards moneylending and commerce in the Jewish community; the community's control over its members' economic activities; the Jews' loans to the king, and their taxes and subsidies to the Crown. The book offers information on the Jews' contribution to economic history, that has been very little studied so far. It will be of interest to economic historians, historians of Jewish Middle Ages, hispanists, and medievalists in general.

5. Tamquam domino proprio: The Bishop and His Jews in Medieval Palencia -- Part 3. Jews and Christians in Northern Castile (ca. 1250-ca. 1370) -- 6. The Jews of Castile at the End of the Reconquista (Post-1250): Cultural and Communal Life -- 7. Jews, Christians, and Royal Power in Northern Castile -- 8. "Insolent, Wicked People": The Cortes and Anti-Jewish Discourse in Castile -- Bibliography -- Index

How did medieval people think about the environments in which they lived? In a world shaped by God, how did they treat environments marked by religious difference? The Keys to Bread and Wine explores the answers to these questions in Valencia in the later Middle Ages. When Christians conquered the city in 1238, it was already one of the richest agricultural areas in the Mediterranean thanks to a network of irrigation canals constructed under Muslim rule. Despite this constructed environment, drought, flooding, plagues, and other natural disasters continued to confront civic leaders in the later medieval period. Abigail Agresta argues that the city's Christian rulers took a technocratic approach to environmental challenges in the fourteenth century but by the mid-fifteenth century relied increasingly on religious ritual, reflecting a dramatic transformation in the city's religious identity. Using the records of Valencia's municipal council, she traces the council's efforts to expand the region's infrastructure in response to natural disasters, while simultaneously rendering the landscape within the city walls more visibly Christian. This having been achieved, Valencia's leaders began by the mid-fifteenth century to privilege rogations and other ritual responses over infrastructure projects. But these appeals to divine aid were less about desperation than confidence in the city's Christianity. Reversing traditional narratives of technological progress, The Keys to Bread and Wine shows how religious concerns shaped the governance of the environment, with far-reaching implications for the environmental and religious history of medieval Iberia.

In 1496-7, King Manuel I of Portugal forced the Jews of his kingdom to convert to Christianity and expelled all his Muslim subjects. Portugal was the first kingdom of the Iberian Peninsula to end definitively Christian-Jewish-Muslim coexistence, creating an exclusively Christian realm. Drawing upon narrative and documentary sources in Portuguese, Spanish and Hebrew, this book pieces together the developments that led to the events of 1496-7 and presents a detailed reconstruction of the persecution. It challenges widely held views concerning the impact of the arrival in Portugal of the Jews expelled from Castile in 1492, the diplomatic wrangling that led to the forced conversion of the Portuguese Jews in 1497 and the causes behind the expulsion of the Muslim minority.

The medieval Crown of Aragon reached the peak of its power and influence in the thirteenth century, and Jews took an active part in this expansion. In this detailed and meticulously researched study Yom Tov Assis deals with many important aspects of this period, which was truly a 'Golden Age' in the history of Aragonese and Catalan Jewry, both in terms of their relationship with the Crown and of their own cultural achievements. Professor Assis provides the most extensive treatment yet of Jewish self-government in the Hispanic kingdoms and the mutual interdependence of the Jewish and Christian communities. He describes institutions in very great detail, and examines the acute social problems that arose in the Jewish community and the dissent, polemics, and controversies that divided it. He shows how the proximity of the country to France and Provence on the one hand, and to Castile and Andalusia on the other, made Catalan Jewry a point of contact between Ashkenazi and Sephardi Jewry, demonstrating the effect this had on religious and cultural life, and in particular the consequences of the growing influence in Spain of Franco-German Jewry. The book is based on a very wide variety of primary sources-Jewish and non-Jewish, archival and halakhic material, notarial and royal records-in Latin, Catalan, Aragonese, and Hebrew. By drawing on these extensive sources, the author has been able to create a comprehensive description of the social, religious, and administrative aspects of Jewish life that throws much light on the wider society and economy of that period under the Crown of Aragon. The abundant detailed source notes make this an indispensable work of reference for all scholars of medieval Spanish history.

The prohibition against lending on interest (Exodus 22:24) is a well-known biblical law: "If you lend to any one of my people with you who is poor, you shall not be to him as a creditor, and you shall not exact interest from him." This prohibition was intended to prevent the wealthy from exploiting the unfortunate. In the course of time, it was seen to have consequences that militated against the economic welfare of Jewish society as a whole. As a result, Jewish law (halakhah) has over the centuries relaxed the biblical injunction, allowing interest charges despite the biblical prohibition. Hillel Gamoran seeks to explain how and when this law of high moral standing collapsed and fell over the course of the centuries. Talmudic rabbis believed that business agreements violated the biblical prohibition against lending in five areas: loans of produce, advance payment for the purchase of goods, buying on credit, mortgages, and investments. The Bible does not consider any of these activities, but all arise in postbiblical literature. How was the biblical law to be applied to situations that had not occurred in biblical times? And how could the rabbis allow these activities when they were hampered from doing so by the laws against lending on interest? To answer these questions, Gamoran examines the biblical prohibition against lending and postulates when it was written, why it was written, and to whom it applied. He then considers the early and later teachers of the Oral Law, the Tannaim and Amoraim, who expanded discussion of the ban in light of various business activities from 70 C.E. to 500 C.E. Finally, he explores how the original tannaitic proscriptions for each of the five activities were upheld or relaxed over the centuries. Each activity is considered in the period of the Geonim (ca. 650-1050), the Rishonim (ca. 1000-1500), and the Aharonim (ca. 1500-2000). For each period, Gamoran shows how the rabbis struggled with the law and with one another and used inventive interpretation to create the legal fictions necessary for business life to flourish.