Me recuerda la lectura de la reseña que le hizo Elka Klein en Jewish History al libro de Mark D. Meyerson, A Jewish renaissance in fifteenth-century Spain (que habla del Murviedro que era Morvedre, que luego ha sido Sagunt[o]) algo que tendrá que salir en un momento u otro, quizá a menudo, en la vida de Alfonso de Zamora: la extraordinaria vivacidad de las comunidades judías después de 1391. No en vano medió un siglo entre la expulsión de 1492 y esos día de julio de 1391:

Dicmenge IX. Se moch avalot e remor en la ciutat de València per lo poble de
aquella ciuta contra los juheus, que de fet foren tots robats e gran partida moriren, e la major partida se feren christians. E en la sinagoga major del dit Call fo feta esgleya sots invocació de sent Cristòfor, que fo lo dit die de dicmenge la sua ffesta. E en lo dit Call fo feta altre esgleya sots invocació de sancta Maria de Gràcia. E lo gran clerga lur, lo rau, se féu christià e pres lo àbit de sent Domingo preycador.

Manual de novells ardits, vulgarment apellat Dietari del Antich Consell de Barcelona, Barcelona, Ajuntament de Barcelona, Imprempta de’n Henrich y Companyia, 1896), vol. i, pág. 16.

A Jewish Renaissance in Fifteenth-Century Spain offers two important arguments. The first is positively shouted out by the book’s title. Meyerson acknowledges from the outset that by using of the word “Renaissance” in his title, he intends to challenge the “master narrative of Sephardic history” (p. 4) by offering a picture of at least one Jewish community for which the fifteenth century was one of reorganization and growth. That alone, successfully carried out, would make this an important book. The second argument, a methodological one, is in some ways even more important. Meyerson insists from the outset on the importance of longue dur´ee, local studies of specific communities, based solidly in archival research, for a true understanding of the larger picture of the history of the Jews in Spain. […] At several points, most comprehensively in the conclusions, Meyerson tackles the question of whether the resilience of the Morvedre community was simply anomalous, and how unique the experience of Morvedre’s Jews really was. […] What emerges from the details of this book – and it is a very detailed book – is that Morvedre allows Meyerson to make a case that the experience of the Jews of the Crown of Aragon cannot be subsumed into a Castilian-driven narrative; that even within the Crown of Aragon, the experiences of Valencian Jews were distinct and affected by the history of that kingdom; that smaller communities did not replicate the experiences of larger ones but represented an entirely different relationship between Jews and Christians. […] The final topical chapter, Chapter 6 lays the foundation for the end of the story of Morvedre’s Jews by examining the relationship between Morvedre’s Jews and the converso community which was all that remained in Valencia city. He shows that Morvedre’s Jews remained committed to a view of the conversos as part of the Jewish community (broadly understood). This can be seen not only from their support of Jewish practice by interested conversos, but by the continued involvement of conversos in intracommunal conflict, at least in the early decades. By mid-century, the kinship ties between Jews and conversos were weakening, but ties of religious loyalty remained on both sides. […] But he also cautions us against expecting too little: it is not, he suggests, too extraordinary to expect people to “get along and get on with life” (p. 246).

Elka Klein, reseña de «Mark D. Meyerson, A Jewish renaissance in fifteenth-century Spain», Jewish History, xix, 3-4 (septiembre de 2005), págs. 381-384.

Resumiendo, y poniéndose algo líricos, ya se canta con razón que para los valencianos per Mallorca ens ix el sol i per Castella s’apaga. Hasta para los judíos.

 

 

Per Mallorca ens ix el sol
bonica morena,
i per Castella s’apaga.
Quan ix el sol els galls canten
bonica morena ,
quan es pon, callen i dormen.
Qui està despert, viu i parla,
i qui dorm només somnia,
bonica, morena,
qui somnia no en trau res,
i després es desenganya.
Hi havia una volta un poble,
que dormia i que dormia,
bonica morena,
i de tant que va dormir,
despert i tot somniava.
Cal que pugem al Mongó,
que ixca el sol abans de l’alba,
bonica morena,
cal que vetllem per la nit.
Llancem l’engany dins de l’aigua!

 

 

Pensamiento del día: yo de mayor quiero ser especialista en coronadearagón. Por los archivos, se entiende. Y quizá por la horchata y los fartons, aunque un ponche segoviano no desmerezca, claro, y haga buena compañía.