Camino de Santiago linked to Judaism

Spain has a long and direct relationship with Judaism. Jews settled in Spain from the ninth century until the expulsion of Spain in 1492 and later. The Golden Age is the epitome of the prosperity and flourishing of Spanish Jewish culture under Muslim rule in Spain from the ninth century to the thirteenth century. In fact, there were three periods of separate Jewish cultural prosperity interrupted by anti-Jewish oppression by the ruling dynasties. The Camino de Santiago was the backbone of the arrival and settlement of the Jews in El Birzo for 400 years. They came to Leon from the tenth century and settled in the 12th century Byerzo play, where they formed communities in Wilfranca, Fonfrada, Kabbalah, and especially in Mibra. Punfreda's aljama was the most important

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And it is known that most of the taxes paid by them were trading.

Historians and scholars of "Spain's heritage" point out that Mibibra was an important Jewish settlement. One of the remains is the Jewish Synagogue which became the San Pedro Apostle Church, which was taken from the Jewish community in 1490 and became a Christian temple. In 1934, it was burned and lost some of its original architecture, but part of the basement is still preserved, instead of the bath or mikvah, a typical space that makes this temple the only one in the Birzu area where Mikvah is preserved.

The city of Estella in the province of Navarre attracted many of the Jews of Spain in the 12th century, including the poet Moshe Ben Ezra. The settlement was partially destroyed with the French invasion in 1328 and rebuilt after many years. Many Jews were engaged in tax leasing and had standing in the royal court of Organization and Castile. In 1492, the city opened its doors to expatriates from Castile who had been deported from their homes (deportation of Spain), but in 1498 it commanded the same fate as in all regions of Navarre and Spain as a whole.

Along the way you can see the remains of stones with inscriptions in Hebrew, Latin and Arabic, synagogues that have become churches, streets and Jewish neighborhoods whose alleys have secrets of the past.
The muddy road that starts in the city of Elmira and crosses Granada and Cordoba passes through districts that have a direct and strong link to the history of the Golden Age. It is a special and rich culture that merged the Jews with the Arab culture in which it grew, "El Andalus" so it was called. The Jews of Al-Andalus developed many branches of Judaism that were unknown in the rest of Israel's communities. In addition to their teachings in the Torah and the Talmud, Muslim Spanish Jews composed sacred and sand songs, grammar books and dictionaries, essays and literature, and even engaged in medicine and science. They managed to create a wonderful balance between sacred and sand, and their deep involvement in non-Jewish culture and state affairs did not obscure their Jewish identity. For two hundred years, from 950 to 1148, Spanish Jewry, centered in Andalusia, maintained a high cultural level. The Moravian road is rich in the remnants of this culture, the Granada Palace which presents Samuel the Governor's Fountain of Fountains, Cordoba's home and center of the Rambam's work, as Judea Halevi in Cordoba, Tiberias Square and Jewish neighborhoods, and other landmarks in Spain's rich history.

The Camino de Santiago is a wonderful way to connect with the heritage of Spanish Jewry, which lived and prospered in Spain until the deportation of Jews in 1492 and even later as rape.

Bibera was an important Jewish settlement. The historian Manuel Olano followed them through the old synagogue, now the Church of San Pedro Apostol, and the Puente neighborhood they occupied when in 1480 gave the Court of Toledo an order to separate the two communities. Jewish and Christian.
Olno claims that the synagogue, which was rebuilt in 1490, was taken from the congregation to make it a Christian temple. Unfortunately it was burned down in 1934, and lost some of its original architecture, but part of the basement is still preserved, where the bath or mikvah was, a typical space that makes this temple the only one in Birzu that is preserved.
The historian of the Bambrians also confirms that it is relatively easy to know the root of many of the Jewish surnames of the time and