In Calatayud, a city on which Ariza, Ricla and Cetina depended for tax purposes from the end of the 13th century, the second most important aljama or assembly of the Kingdom was located. At one time there were more than one thousand inhabitants (222 houses were registered in 1405), with an active merchant class linked to the marketing and manufacture of wool. Likewise, there were a large number of converts (Ariza, Benedit, Blanes, Cabra, Daza, Esperandeo, Ferrer, Funes, Mora, Polo, Ramón, Santa Clara, Santa Cruz, Santángel, etc.) that, throughout the 15th and 16th centuries, would form part of the Christian oligarchy, although some of their more illustrious members would be processed by the Inquisition.

The Jewish quarter, of Islamic design, was located on a rise of difficult relief, on the north-western part, near the castle of don Alvaro or doña Martina (commonly called the Juderia), encompassing an area that connected the defensive ensemble of Torre Mocha (Consolation) and the Peña. From time immemorial there had been a main entrance that started in San Andres Square and came out on the Cuesta de Santa Ana. The wicket gate of Torremocha was located in the north-east. This was manufactured in 1264, at the same time as the construction of a partition wall that would enclose the district, making it safer. In the south, where the ravine of Pozas turns towards the gate of Terrer, there was another wicket gate near the road that went up to Santa Maria de la Peña, used by funeral corteges on their way to the cemetery.

At one time it had a total of seven synagogues (Yom Tob Perahi, Juce ben Yahya, Gran Midrasa, Rabbi Jacob ben Calina, Juce Abencabra and that of the weavers) as well as different oratories (Bayia ben Alcostantin, physician and Mose ben Saprut). The most outstanding was the great synagogue, reconstructed in 1368 after the war with Castile, of which the two recently restored pointed-arch access doors are preserved. It was seized by the Crown after the expulsion, when it was dedicated to Santa Catalina de Sena; today it is the hermitage of Consolacion.

The design of the Daroca Jewish quarter is also clearly Islam-inspired, but it shows a certain parallelism in its genesis with the previous one. If we take as a reference the Talmudic treatises the alleys or callizos that lead to the houses, measured four cubits wide, guaranteeing intimacy, ventilation and light, whilst the main streets or carreras, have a minimum span of seven cubits so that people and carriages could travel along them.

Barrio Nuevo Street or Carrera Mayor of the Jewish quarter and that of Yosef Albo fall within this latter category, devising the axis that connects the two main entrances to the district. The artisans with least resources lived around the Hiladores and Escalerillas Streets. There were caves on the sides of the Castle, some used as houses and others as stables. The Plaza de la Judería - baptised Barrio Nuevo Square in 1492 - is the gathering space by excellence. There, the main festivities and ceremonies were held, and it was also there where the guilds, the hospital and the synagogue were concentrated, near the Torre de la Sisa, the Hospitalillo and the wall.

Although the community, comprised of about forty families, was wiped out in 1415 as a result of the Disputation of Tortosa, the grandchildren of those who emigrated to the nearby villages restored it in 1458, when King Juan II established some new limits. It was restored on the original plot of land which remained, to a great extent, uninhabited, running through the square of San Pedro church, the Castillo Mayor rise, the wall and the Calle Mayor.

Its favourite sons include rabbi Yosef Albo, considered the last great Jewish philosopher of Sepharad, author of Sefer ha-'Iggarîm (Book of Principles), and Luis de Santangel, one of the financiers of Christopher Columbus’ expedition and whose mother, Doña Brianda, instructed him as a child in the principles of Judaism before moving, together with his father, to Valencia, where he reached the post of Maestre Racional.

However, the Jewish stamp on the region does not end here, as shown by the dense network of settlements along the course of the mid-Jalon River, generally belonging to the estate. La Almunia de Doña Godina stands out among them, whose site was flanked by streets around the perimeter: San Juan or Barrio Curto, to the north; El Rosario, on the western side; Barrio Verde, to the south: and San Jorge, in the East, with access to the synagogue through the Callejon de Cristo. Epila, too, where more than one third of its houses were concentrated in Herrerias Street, as it never had an enclosed Jewish quarter. The Cuesta de la sinoga remains in the collective memory.

The villages of Illueca, Arandiga, Ricla or Almonacid de la Sierra would be situated on a second tier. In the Campo de Cariñena, the church of Santo Cristo de Santiago occupies the place of the old synagogue, whilst Aguaron preserves Juderia Street in its index of street names.

This territory undoubtedly has some strong Hebrew identity marks, in addition to the Mudejar ones. Three Jewish communities were found in the region of Campo de Borja. The main governing centre was in Borja, which both Mallen - subject to the jurisdiction of the Order of San Juan - and Magallon depended upon. In the area of the Moncayo itself, the city of Tarazona stands out, due to its own merits.

The Jews of Borja, following their conquest by Alfonso I, lived in the district of El Cinto, in whose castrum around one hundred families lived. This district could be reached through the Portaza and the Costalera of San Pedro. Here they enjoyed special immunity, as guaranteed by an agreement signed in 1396 with the local nobles. In all other respects, the walls that enveloped it were very sensible, as this was a border site, which explains why, when they were expelled, the Mudejars that lived in San Juan Baja Street were told to move houses.

In the vicinity of the fortress and aljibe or water reservoir - excavated in the form of a vault with transverse arches to guarantee the water supply - exceptional graffiti was found in the rendering on a house, where it said: este es el lugar de Moseh al-Xibili (this is the place of Moseh al-Xibili), originally from Seville and some of whose members practiced medicine.

With respect to Magallon, the Jewish district was located under the protection of San Lorenzo church, located on the hill that presided over the hamlet, dated in the 14th century and on the remains of the former castle. According to the demarcation that was agreed in 1415, it was delimited by the road that went to San Miguel church, and from there to the wall, coming out later at the gate of Puente Nevado. In other words, and broadly speaking, it would have been located between the districts of San Miguel and Calentejo. Its synagogue, reformed during the first third of the century, had an annexed hospital, to attend to a population of somewhat more than one hundred people.

Mallen appeared later, as occurred with many others that emerged as a result of the Military Orders, in the first decade of the 15th century, due to the drive of the religious communities that keep hospitals, although organically its aljama or assembly follows the dictates of Borja. Its Jewish quarter, located within its walls, had a district called sinoga, as occurred in Biel and Epila. Although it had no clearly defined delimitation, it is reasonable to believe that it was accessed by the gate of Faldon, and mainly covered the area occupied by the streets of Cristo, Juan Navarro and La Cruz.

Tarazona, the jewel of Mudejar art, is a town that is very aware of the importance of its Jewish past. The Cultural Association, Friends of Jewish Culture, Moshe de Portella, an important bailiff and financier of the 13th century has played a decisive role by promoting an Interpretation Centre on Jewish Life in Aragon. The Tarazona Monumental Foundation has recently joined in with the restoration tasks. These efforts have been recognised by its inclusion in the National Network of Spanish Jewish Quarters since 2000.

Its district has two sectors, whose main construction material is brick, rendered with lime or bluing: the original centre or old Jewish quarter and its later extension, the new Jewish quarter. Thus, the original community settled at the foot of the Zuda, firstly a symbol of Moslem power and then of Christian power, occupying a space fenced in by the barbican, the Selcos irrigation channel, the Zuda, the market and the Burgo gate; in other words, the present-day streets of Aires, Juderia, Rua Alta, Rua Baja and Arcedianos Square. It had a sinoga mayor - rebuilt in 1371, that had one single nave, with a wooden sloping roof, which was accessed through a patio or azara - and another more modest sinoga menor.

The New Jewish quarter was created in around 1440 when the hamlet extended down the slope of Arcedianos to the square of Nuestra Señora, a space that would be used as a place for group celebrations, both for pleasure and sorrow. It was effectively segregated by way of a gate located in the last section of Madorran Street, through a dual system of gate and arch, known as the Arch of Santa Ana.

The Chapterhouse Archive preserves a collection of original parchments from the aljama or assembly, rescued from the covers of codices and manuscripts, the majority biblical ones. There is also a small miscellaneous section (one page of Haggadah, verses from Moed Katan from the Talmud of Babylonia, a written Midrash Rabbah and a small medicine treatise in Arabic with Hebrew letters).