El propósito de este artículo es dar cuenta de la evidencia del cosmos en el que la divinidad se encuentra en el todo de la creación que cabe hallar en la obra capital de León Hebreo, Dialoghi d’amore. Ello se nos hace evidente por la forma en que se opera con la unión entre Dios y criatura, esta parte del amor como fuerza que une aquello que se atrae. Sobre tal consideración, se expone la cosmología de Hebreo, compuesta por el macrocosmos, el conjunto en sí, y cada una de sus partes, el microcosmos. De Dios, entendido como una intelectualidad en eterno acto, será de quien emana el amor que lo abarcará todo. El fin del cosmos es lograr la perfección de cada una de las partes que permitirá replegarse en lo divino. Lo que se da por el alma intelectual, una parte de la criatura con la misma pureza divina, que debe expandirse mediante la sabiduría y los actos honestos hasta obtener el conocimiento verdadero de Dios en quien se unirá. Es mediante el alma intelectiva y esa divinidad intelectual que se pretende mostrar en este artículo, que se habla de un único elemento y, por tanto, calificar la cosmología de Hebreo como monista, a la vez que origina, como consecuencia, un misticismo que revela la relación entre creador y creación.
Literary productions in Judeo-Arabic and Judeo-Spanish have traditionally been analyzed as markedly divergent entities-two distinct fields of study characterized by separate particularities, periodization, and methodologies. Nevertheless, between the 19th and 20th centuries, both traditions were shaped by a series of transformative phenomena that brought their literature closer together, without disregarding the indigenous element in any of them, revealing more affinities than differences. Without the influence of these developments, any attempt to characterize their literary expressions in modernity would remain incomplete. The aim of these pages is thus to provide a framework through which to examine how various cultural forces-such as the Haskalah, the revitalization of Hebrew and the rise of Judeo-languages, the establishment of Alliance Israelite Universelle centers, increased contact with the West, and processes of modernization, among others-emerged within Judeo-Arabic and Sephardic literary creation, resulting in their shared literary expressions.
The aim of this article is to analyze Spain's position in the international context, through its foreign policy in the Eastern Mediterranean, in the framework of the 1881 pogroms in Russia. To this end, Spanish diplomacy used the Sephardic population as an argument to encourage its participation in negotiations on European political affairs. In this context, it examines the situation of the Ottoman Empire and how, in this scenario, the foreign policy of the Spanish liberals interacted with the intense internal debates in Spain, especially among the national press and certain intellectual figures. The analysis reveals that this process culminated in the formulation of a strategy to revitalize the public image of Alfonso XII and the Spanish Crown to consolidate the Restoration regime in the international arena.
This study analyses the evolution of the tax system used in the Jewish community of Calatayud, the second largest in terms of population and wealth in the Kingdom of Aragon, throughout the 14th century, based on unpublished notarial and royal chancellery documentation that, due to its importance, is included in the documentary appendix. Special attention is paid to the progressive implementation of the "sisas" or indirect taxes to meet the demands of the Crown.
