27 ° Bisabuelo de: Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo
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Abu Suleiman David ibn Yaʿīs̲h̲ ben Yehuda Ibn Ya Ish ben Zakai II ben Zakai II, Nasi, Qāḍī, haDayyan of Toledo is your 27th great grandfather.You→ Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo→ Enrique Jorge Urdaneta Lecuna
your father → Carlos Urdaneta Carrillo
his father → Enrique Urdaneta Maya, Dr.
his father → Josefa Alcira Maya de la Torre y Rodríguez
his mother → Vicenta Rodríguez Uzcátegui
her mother → María Celsa Uzcátegui Rincón
her mother → Sancho Antonio de Uzcátegui Briceño
her father → Jacobo de Uzcátegui Bohorques
his father → Luisa Jimeno de Bohorques Dávila
his mother → Juan Jimeno de Bohórquez
her father → Luisa Velásquez de Velasco
his mother → Juan Velásquez de Velasco y Montalvo, Gobernador de La Grita
her father → Ortún Velázquez de Velasco
his father → María Enríquez de Acuña
his mother → Inés Enríquez y Quiñones
her mother → Fadrique Enríquez de Mendoza, 2º Almirante Mayor de Castilla, Conde de Melgar y Rueda
her father → Alonso Enríquez de Castilla, 1er. Almirante Mayor de Castilla, Señor de Medina de Rio Seco
his father → Yonati bat Gedaliah, Paloma
his mother → Gedalia Shlomo ibn ben Shlomo ibn Yaḥyā haZaken
her father → Shlomo ben Yahya ibn Yahya
his father → Yosef ibn Yahya HaZaken
his father → Don Yehuda ibn Yahya ibn Ya'ish
his father → Don Yahya "el Negro"
his father → Yehudah "Ya'ish" ben Yahuda ibn ben Yahudah ibn Yaḥyā, senhor de Aldeia dos Negros
his father → Hayy "Hiyya" ibn Ya'ish ibn Ya'ish ben ben David al-Daudi, HaNasi
his father → David "Ya'ish" ibn Hiyya
his father → Yehudah Hayy "Yahya" ben Hiyya, Nasi, Ra'is b'Rabbanan al-Tulaytula
his father → Ṣāʿid al-Andalusī "Hiyya al-Daudi", Qaḍī of Cordoba & Toledo
his father → Abu Suleiman David ibn Yaʿīs̲h̲ ben Yehuda Ibn Ya Ish ben Zakai II ben Zakai II, Nasi, Qāḍī, haDayyan of Toledo
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Abu Suleiman David ibn Yaʿīs̲h̲ ben Yehuda Ibn Ya Ish ben Zakai II ben Zakai II, Nasi, Qāḍī, haDayyan of Toledo MP
Gender: Male
Birth: circa 1010
Granada, Andalucía, España
Death: 1057 (43-51)
Cartaya, Huelva, Andalusia, Spain
Immediate Family:
Son of Yehudah "Zakhai" Natan ben Avraham al-Andalusi Nasi, Qadi de Sidonia ben Avraham al-Andalusī, Nasi, Qaḍī of Sidonia and Hija de Bat David ben Zakkai
Husband of UNDOCUMENTED? Shoshana bat Hai Gaon ben Sherira bat Hai Gaon
Father of Sisnando ben David Davidiz Davidiz, Vizier of Castile, Emir of Toledo, Comtes de Quimbra; Ṣāʿid al-Andalusī "Hiyya al-Daudi", Qaḍī of Cordoba & Toledo and Abu Bakr Muhammad ibn Yaʿīs̲h̲ al-Asadī, Nasi,Qadi,Vizier-Sevilla
Added by: Alex Ronald Keith Paz on June 14, 2008
Managed by: Jaim David Harlow, J2b2a1a1a1b3c and 8 others
Curated by: Jaim David Harlow, J2b2a1a1a1b3c
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, Aben Yaʿīs̲h̲ , family name of a number of Jews originating from Spain and Portugal who were active in medicine, scholarship, business or diplomacy. The relationship (if any) of the various bearers of this name is generally uncertain. The most notable are: 1. Solomon ben Abraham ibn Yaʿīs̲h̲ (Abū Rabīʿ Sulaymān ibn Yaʿīs̲h̲), a physician and scholar of Seville, where he died in Muḥarram 746/May 1345. His works include an important detailed commentary in Arabic on Ibn Sīnā’s al-Ḳānūn fi ’l-ṭibb an Arabic super-commentary on Abraham ibn ʿEzra’s commenta…
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, Aben Yaʿīs̲h̲, apellido de varios judíos originarios de España y Portugal que estaban activos en medicina, estudios, negocios o diplomacia. La relación (si la hay) de los distintos portadores de este nombre es generalmente incierta. Los más notables son: 1. Solomon ben Abraham ibn Yaʿīs̲h̲ (Abū Rabīʿ Sulaymān ibn Yaʿīs̲h̲), médico y erudito de Sevilla, donde murió en Muḥarram 746 / mayo de 1345. Sus obras incluyen un importante comentario detallado en árabe sobre Ibn Sīnā's al -Ḳānūn fi 'l-ṭibb, un súper comentario árabe sobre los comentarios de Abraham ibn ʿEzra ...
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English (default) history
David ben Zakai traveled back to Jerusalem around 1064 to live however he left shortly after arriving in Jerusalem and returned to Fez. His departure coincides with the poisoning of Buluggin ibn Badis Sayf al-Dawla by Yosef HaNagid.
David, and other prominent Almeria Families, had backed Habbus instead of Badis in the struggle for control of Granada. This "civil war among Jews" resulted in the ascent of Samuel HaNagid to a position of Prominence and compelled this progenitor of the ibn Yahya family to seek refuge elsewhere.
With the defeat of Zuhair, of Almeria, Granada becomes the headquarters of rule...and forces his descendants to take up residence in Toledo.
Massacres in Cordoba in 1066 prevented him returning to his place of birth; later moving to Cordoba where he died.
David ben Zakai had at least two sons,
1) Hiyya (Chiya a/k/a Yehudah) and,
2) unknown.
David ben Zakai is not to be confused with David ben Zakkai the Exilarch of Babylon who had long-standing disputes with Saadiah Gaon at Sura. David ben Zakai marries a cousin, the daughter of Hai ben Sheriera Gaon; She is, in turn, the result of the marriage of Hai Gaon of Pumbeditha and the daughter of Samuel ben Chofni Gaon.
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David ben Zakai viajó de regreso a Jerusalén alrededor de 1064 para vivir, sin embargo, se fue poco después de llegar a Jerusalén y regresó a Fez. Su partida coincide con el envenenamiento de Buluggin ibn Badis Sayf al-Dawla por Yosef HaNagid.
David, y otras familias prominentes de Almería, habían respaldado a Habbus en lugar de Badis en la lucha por el control de Granada. Esta "guerra civil entre judíos" resultó en el ascenso de Samuel HaNagid a una posición de Prominencia y obligó a este progenitor de la familia ibn Yahya a buscar refugio en otro lugar.
Con la derrota de Zuhair, de Almería, Granada se convierte en la sede del gobierno ... y obliga a sus descendientes a establecerse en Toledo.
Las masacres en Córdoba en 1066 le impidieron regresar a su lugar de nacimiento; Más tarde se mudó a Córdoba donde murió.
David ben Zakai tuvo al menos dos hijos,
1) Hiyya (Chiya a / k / a Yehudah) y,
2) desconocido.
David ben Zakai no debe confundirse con David ben Zakkai, el Exilarca de Babilonia, que tuvo disputas de larga data con Saadiah Gaon en Sura. David ben Zakai se casa con una prima, la hija de Hai ben Sheriera Gaon; Ella es, a su vez, el resultado del matrimonio de Hai Gaon de Pumbeditha y la hija de Samuel ben Chofni Gaon.
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HE is also identified with "Abun of Granada"
Lack of information and the existence of several writers of the same name make it difficult to identify Abun of Granada. None of his works has been preserved. He does not seem to be the tenth-century Abun cited by al-Ḥarīzī in the Taḥkemoni (chap. 3) or the Abun ben Sherara, a resident of Granada in the second half of the eleventh century, mentioned in the Kitāb al-Muḥāḍara wa ʾl-Mudhākara (ed. Halkin, p. 66).
Based on the poems that Moses Ibn Ezra dedicated to him in his dīwān, Abun of Granada was probably a judge, connected by birth or residence to the city of Granada, and a member of the poet’s circle. Several of the poems (nos. 9, 74, 205, 224, 235) extol Abun’s personal qualities, express friendship and affection for him, and allude to the pain of Ibn Ezra’s separation from him. It is likely that Abun was one of the friends with whom Ibn Ezra maintained ties during his exile in the lands of Castile. In this respect, it is significant that in a letter to R. Ḥananel from his exile (p. 286), Ibn Ezra mentions “Rabbana’ Abun” in highly favorable terms as a friend and teacher who comforts him and guides his writing.
The two elegies by Ibn Ezra on the occasion of Abun’s death emphasize his standing as a wise scholar of the law (no. 88) and offer consolation to their anonymous recipient, a distinguished Jew in Granada (no. 71). The verses were accompanied by a brief funeral lament (no. 8) that may have been intended for Abun’s gravestone.
The mention of Abun together with Joseph ben Mayanῑn in a poem (no. 74) has raised the question whether they may have been members of the same family, but no other information supports this thesis. Neither can it be confirmed that he was the author of the liturgical poem with the acrostic Abun edited by Schirmann (Ha-Shira, p. 341).
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También se identifica con "Abun de Granada"
La falta de información y la existencia de varios escritores del mismo nombre dificultan la identificación de Abun de Granada. Ninguna de sus obras ha sido preservada. No parece ser el Abun del siglo X citado por al-Ḥarīzī en el Taḥkemoni (cap. 3) o el Abun ben Sherara, un residente de Granada en la segunda mitad del siglo XI, mencionado en el Kitāb al-Muḥāḍara wa ʾl-Mudhākara (ed. Halkin, p. 66).
Basado en los poemas que Moses Ibn Ezra le dedicó en su dīwān, Abun de Granada fue probablemente un juez, conectado por nacimiento o residencia a la ciudad de Granada, y miembro del círculo de poeta. Varios de los poemas (núms. 9, 74, 205, 224, 235) ensalzan las cualidades personales de Abun, le expresan amistad y afecto, y aluden al dolor de la separación de Ibn Ezra de él. Es probable que Abun fuera uno de los amigos con quienes Ibn Ezra mantuvo lazos durante su exilio en las tierras de Castilla. A este respecto, es significativo que en una carta a R. Ḥananel desde su exilio (p. 286), Ibn Ezra menciona "Rabbana’ Abun "en términos muy favorables como un amigo y maestro que lo consuela y guía su escritura.
Las dos elegías de Ibn Ezra con motivo de la muerte de Abun enfatizan su posición como sabio erudito de la ley (no. 88) y ofrecen consuelo a su receptor anónimo, un distinguido judío en Granada (no. 71). Los versos fueron acompañados por un breve lamento fúnebre (no. 8) que pudo haber sido destinado a la lápida de Abun.
La mención de Abun junto con Joseph ben Mayanῑn en un poema (n. 74) ha planteado la cuestión de si pueden haber sido miembros de la misma familia, pero ninguna otra información respalda esta tesis. Tampoco puede confirmarse que fue el autor del poema litúrgico con el acróstico Abun editado por Schirmann (Ha-Shira, p. 341).
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Aurora Salvatierra Ossorio
Bibliography
Al-Ḥarizi, Judah. Ta ḥ kemoni, ed. Israel Toporowsky (Tel Aviv: Maḥberot le-Sifrut and Mosad Harav Kook, 1952).
Ibn Ezra, Moses. Shire ha- Ḥ ol, ed. Ḥayyim Brody (Berlin: Shocken, 1934/35–77).
Sáenz-Badillos, Ángel, and Judit Targarona Borrás. Diccionario de autores judíos (Sefarad. Siglos X–XV) (Cordova: El Almendro, 1988).
Schirmann, Ḥayyim. Ha-Shira ha-ʿIvrit bi-Sfarad uve-Provans (Jerusalem: Mosad Bialik, 1954–56).
Citation Aurora Salvatierra Ossorio. " Abun (of Granada)." Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman. Brill Online , 2013. Reference. Jim Harlow. 24 January 2013
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Short Historical note: Karaite uprisings were occurring in Palestine at the time. It seems to have been caused, in part, by access rights to the Aleppo Codex. A long and detailed dedicatory inscription, which was in the last part of the Aleppo Codex, the inscription from which the names of the scribe and Masorete are known, shows that it was dedicated to the Karaite synagogue in Jerusalem. It states that Yisrael Ben Simha of Basra dedicated the Aleppo Codex to the Karaite community of Jerusalem and placed it under the guardianship of two Karaite leaders, Yoshiahu and Yehezqiyahu. The codex was used for public readings and for study on three occasions: Passover, Pentecost, and the holiday of Tabernacles. Aside from that, arrangements were made so that every believing Jew, Karaite or Rabbinical, could examine the codex in order to resolve questions related to the text of the Bible in accordance with it, questions such as plen? or defective spelling, or open and closed portions.
The dedication does not explain under what circumstances the Aleppo Codex passed from the possession of Aharon Ben Asher, of Tiberias, to Yisrael Ben Simha of Basra. From documents found in the Cairo Geniza, we know that Yehezqiyahu Nasi was alive in 1064. Hence, it is possible that the Aleppo Codex was in Tiberias for more than a hundred years – in the possession of Aharon Ben Asher and perhaps of his heirs or disciples – and then one of the wealthy Karaites of Babylonia purchased it and dedicated it to the Karaite community of Jerusalem. Perhaps the possibility given to rabbinical Jews to examine the Keter was a condition made by the Sages of Tiberias when they sold it.
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Breve nota histórica: los levantamientos de karaítas estaban ocurriendo en Palestina en ese momento. Parece haber sido causado, en parte, por los derechos de acceso al Códice Alepo. Una inscripción dedicatoria larga y detallada, que estaba en la última parte del Códice de Alepo, la inscripción de la cual se conocen los nombres del escriba y Masorete, muestra que estaba dedicada a la sinagoga Karaite en Jerusalén. Establece que Israel Ben Simha de Basora dedicó el Códice de Alepo a la comunidad Karaite de Jerusalén y lo colocó bajo la tutela de dos líderes Karaitas, Yoshiahu y Yehezqiyahu. El códice se usó para lecturas públicas y para estudio en tres ocasiones: Pascua, Pentecostés y la fiesta de los Tabernáculos. Aparte de eso, se hicieron arreglos para que cada judío creyente, karaíta o rabínico, pudiera examinar el códice con el fin de resolver las preguntas relacionadas con el texto de la Biblia de acuerdo con él, preguntas como la plenaria. o ortografía defectuosa, o porciones abiertas y cerradas.
La dedicación no explica en qué circunstancias el Códice de Alepo pasó de la posesión de Aharon Ben Asher, de Tiberíades, a Israel Ben Simha de Basora. De los documentos encontrados en el Cairo Geniza, sabemos que Yehezqiyahu Nasi estaba vivo en 1064. Por lo tanto, es posible que el Códice de Aleppo haya estado en Tiberíades durante más de cien años, en posesión de Aharon Ben Asher y quizás de sus herederos o discípulos, y luego uno de los ricos caraítas de Babilonia lo compró y lo dedicó a la comunidad caraíta de Jerusalén. Quizás la posibilidad dada a los judíos rabínicos para examinar el Keter fue una condición hecha por los Sabios de Tiberíades cuando la vendieron.
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“The Authenticity of the Aleppo Codex,” Studies in the Aleppo Codex, Publications of the Hebrew University Bible Project I, Jerusalem, 1960, pp. 10-37 (Hebrew). J. S. Penkower,
"Maimonides and the Aleppo Codex," Textus 9 (1981), pp. 39-128. Yosef Ofer,
“The Aleppo Codex in the Light of the Notes made by M. D. Cassuto,” Sefunot 68, 4 (19), 1989, pp. 325-330 (Hebrew).
http://www.jewishgen.org/Rabbinic/journal/descent.htm
YAHIA-CHARLAP
Yahia is Arabic for Chiya, which is Aramaic for Chaim. The Ibn-Yahia family derived the name from Chiya al-Daudi. “Ibn Yahia” means “descendant of Yahia” (or Chiya); “al-Daudi” means “the Davidic” (descendant). We recall that Chiya al-Daudi, who died in Castile in 1154, was a descendant of the Babylonian-Persian-Iraqi Exilarchs.
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In Jüdische Familien-Forschung (Jewish Family Research) (Berlin, 1924–1938), the early journal of Jewish genealogy in Germany, there are several articles that discuss descent of this family from King David (pages 261–4, 441–2, 457–462, 486–497 and 538). The most interesting part is a list of generations entitled “The Yahia Document.” It starts with King David, goes to Berachya (450 BCE), and then there is a gap from 450 to 320 BCE. It resumes from Chisdia (300 BCE) and continues to David ben Zakkai, the exilarch in Iraq who died in 940 CE. Then there is a big gap with a few uncertain generations, and the list continues from Chiya al-Daudi (1090–1154) in Spain. The “Ibn Yahia” is changed to “Don Yahia”— this part of Spain is now under Christian rule. The “Dons” continue to Don David (born in 1580) in Turkey, the last of the Yahia line on this list.
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En Jüdische Familien-Forschung (Jewish Family Research) (Berlín, 1924–1938), el primer diario de genealogía judía en Alemania, hay varios artículos que tratan sobre la descendencia de esta familia del Rey David (páginas 261–4, 441–2, 457–462, 486–497 y 538). La parte más interesante es una lista de generaciones titulada "El documento de Yahia". Comienza con el rey David, va a Berachya (450 a. C.) y luego hay una brecha de 450 a 320 a. C. Se reanuda desde Chisdia (300 a. C.) y continúa hasta David ben Zakkai, el exilarch en Iraq que murió en 940 CE. Luego hay una gran brecha con algunas generaciones inciertas, y la lista continúa desde Chiya al-Daudi (1090-1154) en España. El "Ibn Yahia" se cambia a "Don Yahia" - esta parte de España está ahora bajo el dominio cristiano. Los "Dons" continúan hasta Don David (nacido en 1580) en Turquía, el último de la línea Yahia en esta lista.
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http://www.peerage.org/genealogy/exilarch.htm
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