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L'articolo ripercorre alcuni momenti salienti del romanzo di Pierre Assouline "Regreso a Sefarad". Alcuni dei temi trattati sono: l'editto d'espulsione tra storia e riflessioni dell'autore, Sefarad come luogo della memoria, la ricerca personale e collettiva delle radici sefardite. Vengono anche fatte alcune considerazioni sulla struttura del romanzo.

This paper introduces an unpublished dirham of the first Caliph of al-Andalus coined in the Madīnat al-Zahrā’ mint in the year 337/948-949, with a Hebrew inscription. After the description of the coin, this article offers an analysis of the epigraphic evolution of the Madīnat al-Zahrā’ mint’s name on the caliphal coinage, based on the study of eight hundred and seventy-two dirhams conserved in the National Archaeological Museum of Madrid. The analysis of this material shows the singularity of the studied piece in the context of the caliphal coinage. On the other hand, the study of the appearance of Hebrew legends on Western Islamic coins allows the proposal of a possible reading of the Hebrew inscription that appears in the dirham. This coin is the only monetary evidence regarding the presence of Sephardic Jews in the Andalusi court during the ‘Abd al-Raḥmān III Caliphate in which Ḥasday b. Šaprūṭ played a significant role. El presente artículo da a conocer un dirham inédito del primer califa de al-Andalus, acuñado en la ceca de Madīnat al-Zahrā’ el año 337/948-949, con una inscripción en hebreo. Tras la descripción del ejemplar, se ofrece un análisis de la evolución epigráfica del nombre de ceca Madīnat al-Zahrā’ en las monedas califales, partiendo del estudio de ochocientos setenta y dos dirhames conservados en el Museo Arqueológico Nacional de Madrid, que pone de manifiesto la singularidad de la pieza estudiada en el contexto de las emisiones califales. Por otro lado, se analiza la aparición de leyendas hebreas en la moneda islámica occidental, lo que permite ofrecer una posible lectura del término hebreo que figura en el ejemplar. La pieza que se presenta es el único testimonio monetal con el que contamos de la presencia de sefardíes en la corte andalusí durante el califato de ‘Abd al-Raḥmān III, en un momento en el que la figura de Ḥasday b. Šaprūṭ desempeña un papel destacado en ella.

Iniciada em diálogo com o pensamento helenístico no século I da Era Cristã, a filosofia desenvolveu-se entre os judeus durante a Idade Média sob o domínio político islâmico. O hebraico foi durante séculos um idioma de oração e não dispunha de termos apropriados para traduzir as ideias da filosofia de origem grega. Por isso, até o século treze a filosofia judaica foi quase que exclusivamente redigida em árabe. Migrou do Oriente para o Ocidente e, particularmente, em al-Andalus teve um desenvolvimento muito expressivo em virtude dos esforços do Califado de Córdoba e também na fase seguinte, pelo estímulo de alguns reinos separados (Tawâ'if). Initiated by Philo of Alexandria at the 1st century of Christian Age in dialogue with Hellenistic thought, philosophy was developed among the Jewish during the Middle Age in territories under Islamic political power and for many centuries it was written in Arabic. Hebrew was a language used for prayer, and for centuries, it did not have appropriate words to translate the concepts of Greek philosophy. For this reason, until the 13th century Jewish philosophy was written almost exclusively in Arabic. It migrated from Orient to Occident and, especially in al-Andalus, it had a very expressive development, through the efforts of the Caliphate of Cordoba and in the next period too, with the support of some of the separate kingdoms (Tawâ'if).

Este trabajo se enmarca en los proyectos «Rimon-Sefarad», (Ref. B-HUM-227-UGR18, financiado por FEDER/Junta de Andalucía-Consejería de Economía y Conocimiento, IP: Miguel A. Espinosa Villegas) y «Vestir la casa: espacios, objetos y emociones en los siglos XV y XVI» (VESCASEM), (Ref. PGC2018-093835-B-100, financiado por FEDER/Ministerio de Ciencia e Innovación-Agencia Estatal de Investigación. IP: María Elena Díez Jorge)., El desconocimiento sobre las piezas de mobiliario de los judíos españoles es prácticamente total, puesto que la arqueología no nos ofrece una base sólida. Quienes salieron se adaptaron rápidamente a los usos y costumbres de los países de acogida y si bien en la lengua judeoespañola persistió la memoria de dichos objetos, en la práctica y en la vida diaria acabaría por perderse la certeza de su imagen y de su uso. La abundante documentación sobre los bienes de los judíos conversos, apoyada en la representación plástica medieval, permitiría una conveniente reconstrucción de los diferentes tipos de muebles y enseres que componían la decoración de la casa judía y de la sinagoga. Las hagadot ofrecen una idea bastante próxima a la realidad rica y variada de este mobiliario., The ignorance about the pieces of furniture of the Spanish Jews is practically total since archeology does not offer us a solid base. Those who left quickly adapted to the uses and customs of the host countries and although the memory of these objects persisted in the Judeo-Spanish language, in practice, and in daily life, the certainty of their image and use would eventually be lost. The abundant documentation on the assets of the converted Jews, supported by medieval plastic representation, would allow a convenient reconstruction of the different types of furniture and belongings that made up the decoration of the Jewish house and the synagogue. The Haggadot offer an idea quite close to the rich and varied reality of these pieces of furniture., «Rimon-Sefarad», (Ref. B-HUM-227-UGR18, financiado por FEDER/Junta de Andalucía-Consejería de Economía y Conocimiento, IP: Miguel A. Espinosa Villegas), «Vestir la casa: espacios, objetos y emociones en los siglos XV y XVI» (VESCASEM), (Ref. PGC2018-093835-B-100, financiado por FEDER/Ministerio de Ciencia e Innovación-Agencia Estatal de Investigación. IP: María Elena Díez Jorge).

En la historia de los jázaros, su conversión al judaísmo es un hecho determinante que ha suscitado el interés de los investigadores desde hace décadas. Para estudiar tal suceso, cómo se produjo o si realmente tuvo lugar, la información proporcionada por judíos de la Península Ibérica es de gran importancia. Con este trabajo queremos presentar dichas fuentes y quiénes fueron sus autores con el objeto de ponerlas en valor y darlas a conocer haciéndolas accesibles para investigadores presentes y futuros con interés en el tema., In the history of the Khazars, their conversion to Judaism is a defining event that has aroused the interest of researchers for decades. To study such an event, how it occurred or if it really took place, the information provided by Jews from the Iberian Peninsula is of great importance. With this article we want to present these sources and who their authors were in order to put them in value and make them known, making them accessible to present and future researchers with an interest in the subject., Facultad de Humanidades y Ciencias de la Educación

Sefarad, that is, the Iberian Peninsula, becomes an advanced territory, with discoveries, but above all with the Arab and Jewish testament in science, philosophy and its culture. The luggage of Arabs and Jews has an immeasurable wealth for Iberia and that will spread in the West. The most important is the rapprochement with Greek philosophy, but also with mathematics, astronomy, medicine and the art of navigation (in addition to many other sciences) are transformative poles of a native people still immersed in barbarism for their humanization and the building of Western society. Sefarad, isto é, a Península Ibérica, se torna um território avançada, com as descobertas, mas sobretudo com o testamento árabe e judeu nas ciências, na filosofia e na sua cultura. A bagagem de árabes e judeus tem uma riqueza incomensurável para a Ibéria e que irá se disseminar no Ocidente. A mais importante é a reaproximação com a filosofia grega, mas também com a matemática, a astronomia, a medicina e a arte da navegação (além de muitas outras ciências) são polos transformadores de um povo nativo ainda imerso na barbárie para a sua humanização e a edificação da sociedade ocidental.

This doctoral thesis examines how the Spanish author Antonio Muñoz Molina addresses the ethical dimension in his fictional narrative work, in particular, the relationship between us, as individual and humans, with the Other, who is not us. Questions such as identity, violence, dehumanisation, and empathy, dealt with in the novels included in this study, transcend Spanish reality, and become universal issues. Diverse theoretical approaches will be used in this study to analyse and elucidate the ethical content of his work, with a particular focus on Emmanuel Levinas’ ethical theory. After emphasising in the introduction the relevance of Muñoz Molina´s work in the contemporary Spanish literary scene, Chapter One sets out the main concepts to be used in this research: Muñoz Molina’s views on literature, Ethics as a notion and how it differs from moral and moralism, and the concept of ‘intellectuals’ and their role in society. The importance of the author’s works as a columnist will be emphasized, as they are key to interpreting the fictional narrative works he was writing at the same time. Chapter Two explores the configuration of identities by confrontation with the Other, as it is exposed in El jinete polaco (1991). Chapter Three focuses on the representation of violence and how the author reacts to it. Plenilunio (1997) is his response to this challenge, a novel in which violence is represented with particular attention to the voice of the victims, the Others. Chapter Four examines exile and its consequences, alienation and dehumanisation, as a result of the rejection of and by the Other, addressed in Sefarad (2001). Chapter Five analyses La noche de los tiempos (2009) and the importance of empathy as a tool to understand the Other. One should not condemn another person´s behaviour, under the same circumstances one might have behaved the same way.

In the novel Sobre os rios que vão, by Brazilian writer Maria José de Queiroz, published in 1990, the various musical terms such as harpsichord, harp, tuning, pianissimo stand out. The text that seeks various literary and biblical references deals with the story of a Sephardic Jewish family, its dilemmas and struggles, in a cultural environment full of the Sephardic popular sayings, the so-called refranes, and the wonderful world of classical music and the luthier workshops. Amid the names of the violin families like Amati, Guadagnini and the very precious Stradivarius, the Leite, formerly Levi, seeks in cultural tradition and music its place in the world, the understanding of its past and the unveiling of the present, amid Brazilianness. In this essay, we sought to observe in the text how the music, musicality and cultural tradition represented by the popular Jewish-Sephardic sayings of the refranes make up the plot that involves this family of immigrants in search of their Brazilianness, without leaving aside their cultural heritage. . No romance Sobre os rios que vão, de Maria José de Queiroz, publicado em 1990, destacam-se os vários termos musicais como cravelha, harpejo, afinação, pianissimo. O texto que busca várias referências literárias e bíblicas se ocupa da história de uma família judaica, seus dilemas e embates, num ambiente cultural repleto dos ditados populares sefarditas, os chamados refranes, e o maravilhoso mundo da música erudita e das oficinas de luteria. Em meio aos nomes das famílias de violinos, Amati, Guadagnini e o preciosíssimo Stradivarius, a família Leite, anteriormente Levi, busca na tradição cultural e na música o seu lugar no mundo, a compreensão de seu passado e o desvelo do presente, em meio a brasilidade. Neste artigo buscou-se observar no texto como a música, a musicalidade e a tradição cultural representada pelos ditados populares judaico-sefarditas dos refranes compõem a trama que envolve essa família de imigrantes em busca de sua brasilidade, sem deixar de lado sua herança cultural

The article explores the presence of Sephardic culture in German literature between the 18th and 20th centuries, through the work of Gotthold Ephraim Lessing, Heinrich Heine and Elias Canetti., RiCOGNIZIONI. Rivista di Lingue e Letterature straniere e Culture moderne, V. 7 N. 13 (2020)

«Sefarad» er den hebraiske betegnelsen på Den iberiske halvøya. Navnet oppsto i det muslimske al-Andalus. Dagens sefarder er etterkommere etter jøder fra Spania og Portugal. Målsettingen med artikkelen er å vise hvordan deler av forskningsfronten de seneste årene særlig har løftet fram to perspektiver på sefardenes historie: forholdet til islam og konvertering til jødedommen. Artikkelens kildegrunnlag er bidrag som har tematisert problematikken, med hovedvekt på studier etter 1970 innen feltene iberisk middelalderhistorie samt jødiske og islamske studier. Artikkelen gir også et historisk bakteppe for jødisk tro og liv i Spania.

ÖZ: Bu çalışma Fransız yazar Marcel Cohen’in 1985 yılında Madrid’te Ladino dilinde yayınlanan Kayıp Bir Ladino'nun İzinde adlı eserindeki bellek ve kimlik öğelerinin yapıbozumcu bir yaklaşımla inceler. Cohen’in metni Sefarad Yahudilerinin kolektif kimliğini 1492'de İspanya'dan sürülmelerinden Osmanlı İmparatorluğu'nun yükselişi ve düşüşüne, oradan günümüz Fransa'sına uzanan geniş bir tarihsel bağlam içinde ele alırken, sürgün, çokdillilik, azınlık statüsü, asimilasyon ve yerinden edilme gibi soruları da bir araya getirir. Cohen'in Kayıp Ladino'yu yazmaktaki temel kaygısı, Sefarad toplumunun kayıp dünyasını yeniden inşa etmektir. Bunu, çocukluğunda kalan ve neredeyse ulaşılmaz Ladino dilini kullanarak, Sefarad gelenekleri ve kültürel tarihinden bahsederek, araya Ladino şiir ve şarkıları ekleyerek, anımsayarak ve hayal ederek yapar. Bu çalışma yapıbozumcu eksende metni yeniden değerlendirerek, metnin geleneksel bir diyaspora anlatısının yapacağından daha fazlasını sunduğunu savunur. Dilbilimsel ve metinsel boşluklar, sürçmeler, kararsızlıklar ve tutarsızlıklar anlatıda merkezî bir çatışmaya işaret eder. Bu çatışma, yuvayı etrafı güvenli bir şekilde çevrilmiş ve sabit bir mevcudiyet olarak hayal etmek ile, onun aslında istikrarsızlaşmış ve sarsılmış doğasını, ve ona kavuşmanın geçiciliğini kabul etmek arasındadır. Metnin söyleşimsel (dialogic) doğası, Cohen'in köklerin ve yuvanın kaybına ve çözülmesine yaptığı vurguya meydan okur, belleğin ve benliğin farklı konfigürasyonlarını hayal eder. ABSTRACT: This article focuses on French author Marcel Cohen’s In Search of Lost Ladino, written in Ladino published in 1985 in Madrid, and analyzes questions of memory and ethnic identity in the work with a deconstructive approach. Lost Ladino brings together questions of exile, multi-lingualism, minority status, assimilation and uprooting, while exploring Sephardic collective identity within its larger historical context, from the 1492 expulsion from Spain, to the rise and fall of Ottoman Empire and to contemporary France. Cohen’s central concern in writing Lost Ladino is to reconstruct the lost world of Sephardic community. He does so by using an almost inaccessible childhood language; by giving accounts of Sephardic customs and cultural history; by incorporating the heritage of Ladino poetry and songs, and by acts of recollection and imagination. By rereading the text through deconstructive analysis, this article argues that it offers more than a conventional diaspora narrative. Linguistic and textual gaps, slips, ambivalences and inconsistencies point to a central conflict in the narration, between imagining home as a securely enclosed and fixed entity and acknowledging its destabilized version grounded in the recognition that unity is transitory. The dialogic nature of the text challenges Cohen’s emphasis on loss and dissociation and uncovers its potential to imagine other configurations of belonging.

This paper aims to contribute to clarify the appearance of a growing number of «keys» from the houses that the Sephardic ancestors possessed in the Iberian Peninsula before the expulsion of 1492, rebuilding the data relying on newspapers and writings from various kinds. Este artículo pretende contribuir a esclarecer el auge de la aparición de tantas «llaves» de las casas que los antepasados de los sefardíes poseían en la Península Ibérica antes de la expulsión de 1492, reconstruyendo los datos extraídos de periódicos y escritos de diversa índole a través de los siglos.

This paper introduces an unpublished dirham of the first Caliph of al-Andalus coined in the Madīnat al-Zahrā’ mint in the year 337/948-949, with a Hebrew inscription. After the description of the coin, this article offers an analysis of the epigraphic evolution of the Madīnat al-Zahrā’ mint’s name on the caliphal coinage, based on the study of eight hundred and seventy-two dirhams conserved in the National Archaeological Museum of Madrid. The analysis of this material shows the singularity of the studied piece in the context of the caliphal coinage. On the other hand, the study of the appearance of Hebrew legends on Western Islamic coins allows the proposal of a possible reading of the Hebrew inscription that appears in the dirham. This coin is the only monetary evidence regarding the presence of Sephardic Jews in the Andalusi court during the ‘Abd al-Raḥmān III Caliphate in which Ḥasday b. Šaprūṭ played a significant role., El presente artículo da a conocer un dirham inédito del primer califa de al-Andalus, acuñado en la ceca de Madīnat al-Zahrā’ el año 337/948-949, con una inscripción en hebreo. Tras la descripción del ejemplar, se ofrece un análisis de la evolución epigráfica del nombre de ceca Madīnat al-Zahrā’ en las monedas califales, partiendo del estudio de ochocientos setenta y dos dirhames conservados en el Museo Arqueológico Nacional de Madrid, que pone de manifiesto la singularidad de la pieza estudiada en el contexto de las emisiones califales. Por otro lado, se analiza la aparición de leyendas hebreas en la moneda islámica occidental, lo que permite ofrecer una posible lectura del término hebreo que figura en el ejemplar. La pieza que se presenta es el único testimonio monetal con el que contamos de la presencia de sefardíes en la corte andalusí durante el califato de ‘Abd al-Raḥmān III, en un momento en el que la figura de Ḥasday b. Šaprūṭ desempeña un papel destacado en ella.

The Masoretic notes that appear alongside the biblical text written in geometric or figured shapes are little studied to date. The few existing studies usually focus on the form without paying attention to the content. The biblical Hebrew manuscript BH Mss1 (M1) has a huge number of Masoretic notes in figured patterns and while the existence of figured Masorah has been addressed, their designs have not been described and studied in relation to their content. This paper focuses on the figured Masorah notes, their location, shape and content. From a joint analysis of the form and content it is possible to conclude that the main purpose behind writing the Masorah in figured patterns in M1 is a practical one: to record all the information in the available space.Las noticias masoréticas escritas en formas geométricas o figurativas que aparecen junto al texto bíblico han sido poco estudiadas hasta la fecha. Los escasos estudios existentes se suelen centrar en la forma, sin tener en cuenta el contenido. El manuscrito bíblico BH Mss1 (M1) contiene un gran número de noticias masoréticas en forma figurativa que, si bien ya habían sido mencionadas, sus diseños no han sido descritos ni estudiados en relación con su contenido. El presente trabajo se centra en las noticias de Masora figurativa, su localización, forma y contenido. El análisis conjunto de la forma y el contenido de las noticias permite concluir que la razón principal para escribir la Masora en forma figurativa en M1 es práctica.

Este artículo pretende contribuir a esclarecer el auge de la aparición de tantas «llaves» de las casas que los antepasados de los sefardíes poseían en la Península Ibérica antes de la expulsión de 1492, reconstruyendo los datos extraídos de periódicos y escritos de diversa índole a través de los siglos.

Antonio Muñoz Molina (Úbeda, Jaén, 1956) é um dos expoentes da narrativa espanhola contemporânea. Em Sefarad, romance publicado em 2001, deparamo-nos com um autor que não se preocupa em se ocultar por trás da figura do narrador. O romance é narrado por um escritor anônimo que, ao longo de inúmeras reflexões metaficcionais, coloca o leitor a par das minúcias de seu processo criativo. Sefarad é uma narrativa que conta histórias “inventadas” misturadas com histórias “reais”. Personagens de ficção dividem espaço com personagens inspirados em pessoas reais. Este artigo tem por objetivo analisar as reflexões metaficcionais do autor/narrador com a finalidade de entender o papel do imaginário consciente do autor, não apenas na transformação do referente real em ficção, mas também na criação ficcional sempre pautada por referências reais. A análise do processo criativo de Muñoz Molina nesse romance, revela-nos um escritor em desassossego perante o dilema ético de transformar a vida real em ficção. Duas indagações surgirão e tentarão ser respondidas na brevidade deste estudo: É possível impor limites ao imaginário a fim de respeitar o realismo das experiências e seus protagonistas? É possível distinguir um personagem de ficção de um personagem inspirado em uma existência real?

En 1793, España restableció las relaciones diplomáticas con el Imperio Otomano y creó consulados, entre los que destacan los de Palestina. Este estudio pretende llevar a cabo un análisis histórico de las fuentes coetáneas y de las referencias existentes sobre estos consulados para poder valorar la naturaleza de su vínculo con los judeo-españoles palestinos. El resultado indica que, debido a la situación política y económica en España, los peregrinos, los misioneros, los comerciantes españoles y los sefardíes no palestinos de nacionalidad española o protegidos por España fueron los que recibieron el interés político y el interés y la protección diplomáticos de los consulados. In 1793, Spain resumed diplomacy with the Ottoman Empire and established consulates in its principal cities, among them Jerusalem and Haifa. There is a lack of studies regarding the Palestinian Sephardim through the 19th century and their relationship with these consulates, so this study aims to carry out a historical analysis of contemporary sources and existing references to assess the nature of this relationship. The results indicate that, due to the political and economic situation in Spain, only the pilgrims, missionaries, traders and non-Palestinian Sephardim with Spanish citizenship or protected by Spain received diplomatic protection and interest by the consulates.

In 1793, Spain resumed diplomacy with the Ottoman Empire and established consulates in its principal cities, among them Jerusalem and Haifa. There is a lack of studies regarding the Palestinian Sephardim through the 19th century and their relationship with these consulates, so this study aims to carry out a historical analysis of contemporary sources and existing references to assess the nature of this relationship. The results indicate that, due to the political and economic situation in Spain, only the pilgrims, missionaries, traders and non-Palestinian Sephardim with Spanish citizenship or protected by Spain received diplomatic protection and interest by the consulates. En 1793, España restableció las relaciones diplomáticas con el Imperio Otomano y creó consulados, entre los que destacan los de Palestina. Este estudio pretende llevar a cabo un análisis histórico de las fuentes coetáneas y de las referencias existentes sobre estos consulados para poder valorar la naturaleza de su vínculo con los judeo-españoles palestinos. El resultado indica que, debido a la situación política y económica en España, los peregrinos, los misioneros, los comerciantes españoles y los sefardíes no palestinos de nacionalidad española o protegidos por España fueron los que recibieron el interés político y el interés y la protección diplomáticos de los consulados.

espanolEl siguiente ensayo tiene como objetivo realizar un analisis critico de la llamada “Arqueologia Judia”, que con gran teson esta empezando a tener voz en los espacios academicos. Aportaremos una serie de ideas y argumentos en torno al alcance que esta tomando esta conceptualizacion de la arqueologia en el contexto politico-social del presente. Para ello analizaremos las metodologias utilizadas en los yacimientos cuyo registro es considerado “judio” y las dificultades tanto en la praxis arqueologica como patrimonial para localizar, estudiar y difundir conocimiento material sobre esta sociedad en el ambito peninsular. Tomaremos como caso de estudio yacimientos como Lorca, Tarrega, Valencia, Toledo, Calatayud y Molina de Aragon entre otros. EnglishThe next essay aims to perform a critical analysis of the so-called “Jewish Archaeology”, that with great tenacity is beginning to have a voice in academic spaces. We will provide a series of ideas and arguments about the scope that this conceptualization of archaeology is taking in its political-social context of the present. For this case we analyze the methodologies used in the sites whose record is considered Jewish, and the difficulties in both archaeological and heritage practice to locate, study and disseminate material knowledge about this society in the peninsular realm. We will take as a case of study archaeological sites like Lorca, Tarrega, Valencia, Toledo, Calatayud and Molina de Aragon among others.

El judaísmo medieval mantuvo una relación con el conocimiento y la ciencia que no puede comprenderse sin una revisión e identificación de sus particularidades. El vínculo entre lo moral y lo físico nacido entre los textos bíblicos justifica hasta nuestros días la necesidad de ahondar en la comprensión de lo real desde el ser humano y sus muchas facultades. La ciencia judía medieval no va a remolque de ninguna otra, aporta y participa activamente como difusora y creadora, tiene incluso sus propios mitos. La práctica de lo que hoy llamamos arte se adhiere también a ese corpus de sabiduría en el ámbito judío, como es el caso del libro, que difunde y materializa esos saberes. Medieval Judaism maintained a relationship with knowledge and science that cannot be understood without a revision and identification of its particularities. The link between the moral and the physical dimensions, as born in biblical texts, justifies until today the need to deepen the understanding of the real, always from the human being itself and its many faculties. Medieval Jewish science does not lag behind any other, but contributes and actively participates in the creation and diffusion processes. It even has its own myths. The practice of what we now call art also adheres to this corpus of wisdom in Judaism, as is the case of the book, which disseminates and materializes this knowledge.

El judaísmo medieval mantuvo una relación con el conocimiento y la ciencia que no puede comprenderse sin una revisión e identificación de sus particularidades. El vínculo entre lo moral y lo físico nacido entre los textos bíblicos justifica hasta nuestros días la necesidad de ahondar en la comprensión de lo real desde el ser humano y sus muchas facultades. La ciencia judía medieval no va a remolque de ninguna otra, aporta y participa activamente como difusora y creadora, tiene incluso sus propios mitos. La práctica de lo que hoy llamamos arte se adhiere también a ese corpus de sabiduría en el ámbito judío, como es el caso del libro, que difunde y materializa esos saberes. Medieval Judaism maintained a relationship with knowledge and science that cannot be understood without a revision and identification of its particularities. The link between the moral and the physical dimensions, as born in biblical texts, justifies until today the need to deepen the understanding of the real, always from the human being itself and its many faculties. Medieval Jewish science does not lag behind any other, but contributes and actively participates in the creation and diffusion processes. It even has its own myths. The practice of what we now call art also adheres to this corpus of wisdom in Judaism, as is the case of the book, which disseminates and materializes this knowledge.

Since the late twentieth century, astrong interest in reinstate culture and spanish social life into a common culture of European memory is observed in various fields. Sefarad (2001) of Antonio Muñoz Molina stands as a “novel of novels” which builds an essential cultural bridge between these aspects. The author deepens over seventeen stories in major events that marked the European twentieth century: persecution, forced migration, exile and uprooting. Precisely, the spanish exile in 1939 “links the spanish memory and history with European: private and ‘small stories’ with the great speech of History” (Hristova 2011: 28). Another major theme of Sefarad, between memory and exile, is the problem of identity. In this framework we propose to investigate the technical procedures of building the narrator's voice of “Scheherazade”, an older woman who tells her experiences of a very complex world, intertwined her memories of past decades as a “child of war” in Russia with her life nowadays in Madrid where she wonders about her own identity.

The aim of this work is the analysis of the Jewish themes in Antonio Mu- ñoz Molina’s novel Sefarad, in the context of discourse of the historical memory. This novel is interpreted as an attempt to reconstruct the col- lective and individual memory. The study is focused on the literary im- age of two historical events: the expulsion of the Jews from Spain in 1492 and the Holocaust. The comparison of this two events reveals the his- torical mechanisms that may repeat themselves. The analysis of literary devices used in Sefarad demonstrates the functioning of the memory and the role of the narration in the reinterpretation of the past. The concep- tion of the “postmemory” is employed to explain the trasmission of the traumatic memories between generations. The reconstruction of the his- torical memory allows to save the victims’ stories from being forgotten. Moreover, it seems necessary to understand the current problems, as well as for the planification of the future., El objetivo de este trabajo es el análisis de la problemática judía en la novela Sefarad de Antonio Muñoz Molina, en el contexto del discurso de la memoria histórica. Esta novela es interpretada como un inten- to de reconstruir la memoria colectiva e individual. El estudio se cen- tra en la imagen literaria de dos acontecimientos históricos: la expul- sión de los judíos de España en 1492 y el Holocausto. La comparación de estos acontecimientos revela los mecanismos históricos que pueden repetirse. El análisis de los recursos literarios utilizados en Sefarad de- muestra el funcionamiento de la memoria y el papel de la narración en la reinterpretación del pasado. Se emplea el concepto de la “post- memoria” para explicar la transmisión de los recuerdos traumáticos entre las generaciones. La reconstrucción de la memoria histórica per- mite salvar del olvido las historias de las víctimas. Además, parece ser necesaria para entender los problemas actuales, así como para la pla- nificación del futuro.

Al analizar los acontecimientos históricos sucedidos durante la Edad Media en Al-Andalus, suele ser habitual olvidamos de la existencia de un núcleo de población que aunque no fue el más numeroso, sí que desempeñó un papel primordial en la consistencia de las tres culturas. Por eso, el presente artículo no se propone realizar un estudio exhaustivo, sino tan solo señalar aquellos aspectos que son susceptibles de orientar futuras investigaciones que intenten solventar el déficit existente de conocimientos sobre los judíos de aquella época, que nos permitan entender la realidad de la vida cotidiana durante la época medieval, mediante el conocimiento y la comprensión de las actividades físicas que sirvieron de diversión y entretenimiento a esta población tan identificada con nuestro país, hasta el punto de que en la diáspora tras su expulsión, siguieran reconociéndose como hijos de Sefarad.--------------------------------------------------------------------------When analysing historical events having taken place in the Middle Ages in AI-Andalus, most often we forget the existence of a group of people that though not the largest, played a paramount role in the coexistence of the three cultures. This is why this article does not intend to carry out an exhaustive study, but just to point out those aspects that might be useful for future researches aimed at compensating the lack of knowledge available about the Jewish people at that time. Such knowledge would allow us to comprehend the reality of everyday life during the medieval period, contributing to the understanding of the physical activities that provided fun and entertainment to that population that was so identified with our country that after their expulsion, in their diaspora, they still considered themselves the sons of Sefarad.

Il teatro sefardita delle comunità orientali ha ricevuto una buona attenzione da parte della critica; in particolare, la bibliografia esistente si è soffermata sulle produzioni originali e sugli adattamenti e traduzioni dal francese, una cultura che ebbe una forte influenza in queste comunità tra Otto e Novecento. Lo stesso non può dirsi a proposito del teatro e dell’opera lirica italiani, che eppure stavano attraversando in quello stesso periodo un momento felice, anche a livello internazionale. Nelle pagine che seguono si indagheranno le cause di questo apparente silenzio o assenza, che paiono poco giustificati se si considerano le relazioni economiche e culturali in essere tra le comunità sefardite orientali e quelle italiane. Il nostro proposito è quello di rivitalizzare il dibattito critico su una linea di ricerca ancora poco studiata e che andrebbe sicuramente approfondita., Artifara, N. 16 (2016)

The aim of the thesis is to outline the status of Jewish physicians in Muslim society in 9th -12th century. The first part deals with medicine in the given period and region. The second part focuses on Jewish physician and specific obstacles which he had to face. In the last chapter, the thesis deals with analysis of medical oaths, which show emphasises of that day's medicine. This chapter also includes translation versions of the oaths. The originals of these oaths are attached in appendix to facilitate comparison with the translations.

El estudio de las comunidades judías medievales hispánicas a partir del registro arqueológico se remontaa los orígenes de la arqueología medieval en España, en el siglo XVIII. Sin embargo, el desarrollo deuna arqueología medieval del judaísmo en España (una "arqueología medieval de Sefarad") ha sidomuy limitado por haberse centrado, casi exclusivamente, en la epigrafía, en el análisis arquitectónicoo artístico de los edificios religiosos (sinagogas y baños rituales) y en el estudio de los cementerios.Ante las dificultades para caracterizar la cultura material hispanojudía (si esto fuera posible) y poderconfirmar la presencia de población judía en los contextos arqueológicos medievales, se proponen dosestrategias de investigación. En primer lugar, la identificación de fragmentos cerámicos de januquiot(candiles empleados durante la celebración de la festividad de la Janucá) en ámbitos domésticos. Ensegundo lugar, el desarrollo de análisis arqueozoológicos que posibiliten la identificación de dietas yprácticas alimenticias propias de las poblaciones judías (Shejitá y Cashrut). Para ello, se exponen losexitosos resultados de la puesta en práctica de ambas estrategias en algunos yacimientos arqueológicosespañoles durante los últimos años, en especial en la judería bajomedieval del castillo de Lorca (Murcia). The study of medieval Hispanic Jewish communities from the archaeological record dates back tothe origins of medieval archaeology in Spain, in the 18 th century. However, the development of amedieval archaeology of Judaism in Spain (a "medieval archaeology of Sepharad") has been verylimited, having focused almost exclusively on epigraphy, the architectural or artistic analysis ofreligious buildings (synagogues and ritual baths or mikva'ot) and the study of cemeteries. Giventhe difficulties in characterizing the material culture of Hispanic Jewish communities (if that werepossible) and to confirm the presence of Jewish population in medieval archaeological contexts, twostrategies of research are proposed. First, identifying fragments of ceramic Hanukkah oil lamps indomestic contexts. Second, the development of zooarchaeological analysis that enable the identificationof diets and alimentary practices typical of Jewish populations (Shechita and Kashrut). To this end,the successful results of the implementation of both strategies in some Spanish archaeological sitesin recent years, especially in the late medieval Jewish quarter of Lorca Castle (Murcia), are exposed.

A marked Singularity can be find in the Judaism from its origin. People marked by the historic, however, Jewish history itself has forces that limit the continuity and remove substance to the mechanical succession of chronology. There is history, time and chronology, as also the emergence and irruption of alternative temporary conditions, paradoxical experiences of collective existence in time. The Iberian peninsula will be during the Middle Ages the area of this ceremony of the overflow of the human spirit. Una marcada singularidad se halla asociada al judaísmo desde sus orígenes. Pueblo configurado por lo histórico, sin embargo, la propia historia judía acoge en su seno unas fuerzas que desdibujan la continuidad y restan substancia a la mecánica sucesión temporal de la cronología. Junto a la historia, el tiempo y la cronología, encontramos la irrupción y el desbordamiento de estados temporales alternativos, vivencias paradójicas de la propia existencia colectiva en el tiempo. La Edad Media y la península Ibérica verán manifestarse todas ellas en una asombrosa ceremonia del desbordamiento del espíritu humano.

En este ensayo nos proponemos debatir la relación entre el conflicto árabe-israelí y su representación en el teatro español actual. Para hacerlo analizaremos un corpus dramático relacionado con el tema, basándonos en tres hipótesis de trabajo. La producción teatral así determinada se estudiará a partir de su entramado con el contexto histórico y con el contexto mediático en el que se ha producido; se prestará particular atención a los modos de representación de los eventos traumáticos y su relación con la recuperación de la memoria histórica. The aim of this essay is to debate the relationship between the Israeli–Palestinian conflict and its representation in contemporary Spanishtheatre. In order to do so, three working hypothesis will be formulatedto examine the plays, that will be studied in connection with itshistorical context and the media environment; a special attention willbe payed to the modes of the representation of traumatic events andits relationship with the politics of memory.

During the 20th Century and the early years of the 21st, various studies have been published in different countries, concerning the question of a definitive homeland for the Sephardic Jews. Autobiographical reminiscenses and novels and oral testimonies have all been concerned with this topic. In the present study the author analyzes the information provided by these writings and the countries Sephardic Jews consider to be their Homeland.A lo largo del siglo XX y en lo que va del XXI se han publicado en diferentes países centenares de libros de memorias, novelas autobiográficas y testimonios de historia oral de judíos sefardíes. Tema recurrente en su discurso es la reflexión acerca de cuál sea su «patria». En este estudio analizamos qué nos dicen al respecto y cuál consideran ellos su «patria».

The Masoretic notes that appear alongside the biblical text written in geometric or figured shapes are little studied to date. The few existing studies usually focus on the form without paying attention to the content. The biblical Hebrew manuscript BH Mss1 (M1) has a huge number of Masoretic notes in figured patterns and while the existence of figured Masorah has been addressed, their designs have not been described and studied in relation to their content. This paper focuses on the figured Masorah notes, their location, shape and content. From a joint analysis of the form and content it is possible to conclude that the main purpose behind writing the Masorah in figured patterns in M1 is a practical one: to record all the information in the available space.

According to the Bible, Hebrews were in contact with Tarshish (or Tartessus, in present day Andalucía, Spain) since the time of King Solomon in the 10th century B.C. In the 8th and 6th centuries B.C., Hebrews were deported from the Levant by Assyrians, Babylonians and Tyrians, and many were enslaved in Phoenician-controlled iron mines in Africa (Mogador) and southern Spain. Around the middle of the first millennium B.C., for the first and only time in the Hebrew Bible, the Book of Obadiah (Abdias), verse 1:20 documented the name Sefarad (also written as Sfarad, Spharad or Sepharad). Obadiah’s verse includes an historic message, and a rationale that links the name Sefarad with Spain. The word Sefarad is also connected to Greek mythology and a specific geography. De acuerdo a la Biblia, los hebreos estuvieron en contacto con Tarshish (o Tartessos, en la presente Andalucía, España) desde la época del Rey Salomón en el siglo X a.C. En los siglos VIII a.C. y VI a.C., los hebreos fueron deportados del Levante por los asirios, babilonios y tiros, y muchos fueron esclavizados en las minas de hierro controladas por fenicios en África (Mogador) y el sur de España. Alrededor de la mitad del primer milenio a.C., el nombre Sefarad (también escrito Sfarad) fue documentado por primera vez y solo en una ocasión en la Biblia hebrea, en el Libro de Abadías, verso 1:20. El verso de Abadías incluye un mensaje histórico, y una lógica que liga el nombre Sefarad con España. La palabra Sefarad también tiene conexión con la mitología griega y una ubicación geográfica específica.

1863'te Selânik'te doğan Emanuel Karasu, Türk siyâsetçisi ve Seferad Yahudisi bir avukattır. Jön Türkler'i himaye eden Karasu, Makedonya Risorta locasının üstad-ı azamıdır.Daha sonra İttihat ve Terakkî Cemiyeti adına, 1908, 1912 ve 1914 olmak üzere üç kez olmak üzere hem İstanbul hem de Selânik'ten milletvekili seçilen Karasu, Meclis-i Mebusân'da, heyet üyeliği ve âzalık yapmıştır.Emanuel Karasu'nun bir Osmanlı Yahudisi olarak mason, aynı zamanda anti- siyonisttir. onun tarihte şöhret bulmasına sebep olan asıl sebep, Jön Türkler'in II. Abdülhamid'e karşı mücadelesinin âdeta finali olan, Sultan'ın tahttan indirilme kararını kendisine tebliğ eden heyetin üyesi olmasıdır.Karasu'nun, Almanlar'ın Türkiyeden yaptıkları satın almalarda komisyonculuk yaptığı sıralarda kazancı hayal edemeyeceği kadar artmıştır ve bu sebeple de eleştirilmiştir.Emanuel Karasu, Mondros Mütarekesi'nden (30 Ekim 1918'den) sonra tutuklanmış ve mallarına el konulmuştur. Son yıllarında yoksulluk içinde yaşayan Karasu, 1 Haziran 1934'te, İstanbul Arnavutköy Sefarad Mezarlığı'na defnedilmiştir.Anahtar Kelimeler: Sefarad, Selânik, II. Abdülhamid, Jön Türkler, İttihat ve Terakkî, Meclis-i Mebusân, Siyonizm, Yahudi, Makedonya Risorta. Emmanuel Carasso ,who was born in 1863 in Salonika, was a Turkish politician and a Sephardic Jewish lawyer. Karasu ,who protected The Young Turks, was a great masters of Macedonia Risorta lodges.After that Carasso was elected deputy in the name of Union and Progress Association in 1908, 1912 and 1914 for three times from both İstanbul and Selonika. He also served as a member in the committee. Emmanuel Carasso, who was Masonic as an Ottoman Jews, was also an effective anti-zionist. The main reason that led him to find fame in history is that he was the member of the committee who announced Abdulhamid II the decision to be downloaded from the Sultan's throne as the final stage of the Young Turks struggle against Abdulhamid II.Carasso's income increased more than he could imagine during the process when he worked as commissioner on purchases between Germany and Turkey for which he was immensely criticized.Emmanuel Carasso, the armistice (October 30, 1918) was then arrested and confiscated.Living in poverty in recent years he was buried in Istanbul Arnavutköy Sephardic Cemetery on the 1st June 1934.Keywords: Sephardic, Salonika, II. Abdulhamid, The Young Turks, The Union and Progress, National Assembly, Zionism, Jewish, Macedonia Risorta 127

Iniciada em diálogo com o pensamento helenístico no século I da Era Cristã, a filosofia desenvolveu-se entre os judeus durante a Idade Média sob o domínio político islâmico. O hebraico foi durante séculos um idioma de oração e não dispunha de termos apropriados para traduzir as ideias da filosofia de origem grega. Por isso, até o século treze a filosofia judaica foi quase que exclusivamente redigida em árabe. Migrou do Oriente para o Ocidente e, particularmente, em al-Andalus teve um desenvolvimento muito expressivo em virtude dos esforços do Califado de Córdoba e também na fase seguinte, pelo estímulo de alguns reinos separados (Tawâ’if)., Initiated by Philo of Alexandria at the 1st century of Christian Age in dialogue with Hellenistic thought, philosophy was developed among the Jewish during the Middle Age in territories under Islamic political power and for many centuries it was written in Arabic. Hebrew was a language used for prayer, and for centuries, it did not have appropriate words to translate the concepts of Greek philosophy. For this reason, until the 13th century Jewish philosophy was written almost exclusively in Arabic. It migrated from Orient to Occident and, especially in al-Andalus, it had a very expressive development, through the efforts of the Caliphate of Cordoba and in the next period too, with the support of some of the separate kingdoms (Tawâ’if).

info:eu-repo/semantics/publishedVersion

Fil: Rigoni, Mirtha Laura. Universidad de Buenos Aires; Argentina Fil: Rigoni, Mirtha Laura. Pontificia Universidad Católica Argentina; Argentina "Los períodos históricos privilegiados por los estudios de la memoria son aquellos en los que el tiempo se adensa en un acontecimiento o se produce una fractura, aquellos en los que han tenido lugar experiencias traumáticas o en los que determinadas identidades han estado al borde de la quiebra o el exterminio. En el caso de España, son particularmente la Guerra Civil y los años del franquismo los hitos que han sido abordados en numerosos estudios sobre la memoria histórica a partir de mediados de la década del ochenta del pasado siglo, época en la que también la literatura comenzó a interesarse particularmente por la apropiación de los mismos sucesos de la historia reciente. Para entonces, ya había concluido el complejo proceso de la transición a la democracia y el pacto de silencio no podía seguir ocultando lo realmente acontecido. En 1986, Antonio Muñoz Molina publicó su primera novela, Beatus Ille; desde entonces sus relatos suelen girar en torno al aislamiento o al exilio de los perdedores de la Guerra Civil, a la frustración de proyectos personales, a la vida en una pequeña ciudad del interior del país durante los últimos años de la dictadura y al atraso de la España de Franco. Así, la memoria personal del autor y la experiencia de su generación constituyen una parte importante de la materia novelesca, e incluso son numerosos los textos que pueden ser leídos en clave autobiográfica o bien pueden ser considerados como ejemplos de autoficción..."

This thesis aims to examine the relationships between the factual and the fictional in "Warrior’s Rage", "Sepharad" and "Windows on Manhattan" by Antonio Muñoz Molina. Indeed, if these works are presented respectively as three modalities of factual writing, that is to say memories, testimonies and a travelogue, they can’t nevertheless be free of fictionality. Hybridization of facts and fiction in this corpus is not only inevitable but also meaningful in that it allows approaching on the one hand the author's personal vision of the world and on the other hand the stories of the Other in all its truth and intimacy., Esta tesis tiene como objetivo examinar las relaciones entre lo fáctico y lo ficticio en "Ardor guerrero", "Sefarad" y "Ventanas de Manhattan" de Antonio Muñoz Molina. De hecho, si estas obras se presentan respectivamente como tres modalidades de escritura fáctica, o sea como las memorias militares del autor, unos testimonios de perseguidos y un relato de viaje por Nueva York, no pueden sin embargo estar libres de ficcionalidad. La hibridación de los hechos y de la ficción en este corpus no sólo es inevitable, sino que permite también acercarse por un lado a la visión personal del autor sobre el mundo y por otro lado a las historias de los demás en toda su verdad y su intimidad., La présente thèse vise à interroger les rapports qu’entretiennent le factuel et le fictionnel dans "Ardor guerrero", "Sefarad" et "Ventanas de Manhattan" d’Antonio Muñoz Molina. En effet, si ces œuvres se présentent respectivement comme trois modalités d’une écriture factuelle, à savoir des mémoires, des témoignages et un récit de voyage, elles ne peuvent néanmoins être exemptes de fictionnalité. L’hybridation des faits et de la fiction au sein de ce corpus apparaît non seulement comme inéluctable mais aussi porteuse de sens dans la mesure où elle permet d’approcher d’une part la vision personnelle de l’auteur sur le monde et d’autre part les histoires de l’Autre dans toute sa vérité et son intimité.

This thesis aims to examine the relationships between the factual and the fictional in "Warrior’s Rage", "Sepharad" and "Windows on Manhattan" by Antonio Muñoz Molina. Indeed, if these works are presented respectively as three modalities of factual writing, that is to say memories, testimonies and a travelogue, they can’t nevertheless be free of fictionality. Hybridization of facts and fiction in this corpus is not only inevitable but also meaningful in that it allows approaching on the one hand the author's personal vision of the world and on the other hand the stories of the Other in all its truth and intimacy., Esta tesis tiene como objetivo examinar las relaciones entre lo fáctico y lo ficticio en "Ardor guerrero", "Sefarad" y "Ventanas de Manhattan" de Antonio Muñoz Molina. De hecho, si estas obras se presentan respectivamente como tres modalidades de escritura fáctica, o sea como las memorias militares del autor, unos testimonios de perseguidos y un relato de viaje por Nueva York, no pueden sin embargo estar libres de ficcionalidad. La hibridación de los hechos y de la ficción en este corpus no sólo es inevitable, sino que permite también acercarse por un lado a la visión personal del autor sobre el mundo y por otro lado a las historias de los demás en toda su verdad y su intimidad., La présente thèse vise à interroger les rapports qu’entretiennent le factuel et le fictionnel dans "Ardor guerrero", "Sefarad" et "Ventanas de Manhattan" d’Antonio Muñoz Molina. En effet, si ces œuvres se présentent respectivement comme trois modalités d’une écriture factuelle, à savoir des mémoires, des témoignages et un récit de voyage, elles ne peuvent néanmoins être exemptes de fictionnalité. L’hybridation des faits et de la fiction au sein de ce corpus apparaît non seulement comme inéluctable mais aussi porteuse de sens dans la mesure où elle permet d’approcher d’une part la vision personnelle de l’auteur sur le monde et d’autre part les histoires de l’Autre dans toute sa vérité et son intimité.

Este artículo analiza “Yo, judío”, de Jorge Luis Borges. Un pequeño texto que trajo al contexto político y social de Argentina de la década de 1930, uno de los testimonios más importantes de Borges sobre su admiración por la tradición judía y por Israel. El episodio que dió lugar al texto “Yo, judío”, fué un artículo en la revista Crisol, de fecha 30 de enero de 1934, plagado de antisemitismo, en el que Borges es acusado de tener en su árbol genealógico “Sangre judía”. En respuesta a esta “acusación”, el escritor crea una red de referencias y citas, rasgo recurrente en su obra, en el que se identifican abuelos y bisabuelos, portugueses y españoles, judíos sefardíes. Este artigo analisa "Eu judeu", de Jorge Luis Borges. Esse pequeno texto traz para o contexto político e social da Argentina dos anos 30, um dos mais importantes testemunhos de Borges sobre sua admiração pela tradição judaica e por Israel. O episódio que deu origem ao texto "Eu, Judeu" deu-­se em 1934. Num artigo datado de 30 de janeiro, eivado de antissemitismo, Borges é acusado pela revista argentina Crisol, de ter em sua árvore genealógica "sangue judeu". Em resposta a essa "acusação", o escritor constrói uma rede de referências e citações, traço recorrente em sua obra, em que avôs e bisavôs, portugueses e espanhóis, são identificados como judeus sefarditas.

During the 20th Century and the early years of the 21st, various studies have been published in different countries, concerning the question of a definitive homeland for the Sephardic Jews. Autobiographical reminiscenses and novels and oral testimonies have all been concerned with this topic. In the present study the author analyzes the information provided by these writings and the countries Sephardic Jews consider to be their Homeland. A lo largo del siglo XX y en lo que va del XXI se han publicado en diferentes países centenares de libros de memorias, novelas autobiográficas y testimonios de historia oral de judíos sefardíes. Tema recurrente en su discurso es la reflexión acerca de cuál sea su «patria». En este estudio analizamos qué nos dicen al respecto y cuál consideran ellos su «patria».

I would like to express my appreciation to the Frankel Institute for Advanced Judaic Studies at the University of Michigan (Ann Arbor), for providing the collegial context in which a large part of this article was written. The author wishes to thank Dr. Yehoshua Granat for his reading and contributions to several aspects of this article and Prof. Yosef Tobi and Prof. Arie Schippers for their suggestions and comments on it., This article is a preliminary overview of the presence of astronomical-astrological knowledge in a considerable number of poems written by Jews in Sepharad or rooted in the Sephardic tradition (11th-15th c.). Scientific knowledge, notably astronomical and astrological concepts, played an important role in the curriculum of medieval Muslims and Jews, as did poetry. However, the transmission of scientific knowledge in poetic form took place not only in Arabic, but also in Greek and Latin (didactic poetry). In addition, early piyyutim (written outside the Sephardic tradition and prior to Muslim influence) also made brief references to astronomical subjects. In any case, it seems that astronomy and astrology in Hebrew flourished mainly in Sepharad and under Arabic influence, which also left an impressive imprint on the poetic work of its Jews, samples of which will be considered here (with translations in the appendix)., Este artículo es una primera aproximación a la presencia del conocimiento astronómico-astrológico en un considerable número de poemas escritos por judíos de Sefarad o asimilados a dicha tradición (ss. xi-xv). El conocimiento científico, en particular conceptos astronómicos y astrológicos, al igual que la poesía, jugó un papel importante en el currículo de los musulmanes y judíos de la Edad Media. Ahora bien, la transmisión de este conocimiento científico en forma poética tuvo lugar tanto en árabe, como en griego y latín (poesía didáctica). Además, en sus orígenes el piyyuṭ (ajeno a la tradición sefardí y anterior a influencia islámica alguna) también hizo breves alusiones a temas astronómicos. Con todo, parece que astronomía y astrología florecieron en hebreo en Sefarad y por influencia árabe, que también dejó una gran impronta en la poética judía; muestras de ello se tendrán en cuenta en esta ocasión (con traducciones en el apéndice).

Este capitulo explora el trato de la memoria de Sefarad: olvido plurisecular en España, herencia preservada en el exilio,redescubrimiento y valorisacion de este legado en la epoca contemporanea.