31 ° Bisabuelo de: Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo
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David Avraham ben Hazub, Exilarch 'Rab David II', haSofer b'Pumbeditha is your 31st 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
his father → Yehudah "Zakhai" Natan ben Avraham al-Andalusi Nasi, Qadi de Sidonia ben Avraham al-Andalusī, Nasi, Qaḍī of Sidonia
his father → Abu Isḥāq Ibrahim Sahl (abu Ishaq Ibrahim ibn al-Nag'hdilah ibn Ata al-Yahudi, haRoffeh) Exilarch, Rosh Golah of Judah ibn al-Nag'hdīlah ibn Ata al-yahūdī, haRoffe al-Galut 'Mar Sahl'
his father → 'Nathan HaBabli' ben Abu Ishaq Avraham Nasi, 2nd. Exilarca Mar Uqba HaRofeh, Qadi al-Qayraw ben Abu Ishaq Avraham, Exilarch 'Mar Uqba HaRofeh', Qadi al-Qayrawānī
his father → David Avraham ben Hazub, Exilarch 'Rab David II', haSofer b'Pumbeditha
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David Avraham ben Chazub [David (II) ben Zakkai ben Judah (I)] 26th. Exilarch 3rd. Dynasty, Rosh Golah of Judah Ha Sofer de Pumbeditha ben Hazub, Exilarch 'Rab David II', haSofer b'Pumbeditha MP
Dutch: David Avraham ben Hazub, Exilarch 'Rab David II', haSofer b'Pumbeditha
Gender: Male
Birth: circa 896
Ramla, Israel
Death: 980 (80-88)
Baghdad, Baghdād, Iraq
Immediate Family:
Son of R' David Nathan Exilarca, Rosh Golah de Judá Gaon Ha Sofer de Pumbeditha ben Chazub, Exilarch, Rosh Golah of Judah and Judith Bat Zemah ben Paltoi Kohen Sedeq Gaon de Pumbeditha bat Ẓemaḥ ben Palṭoi Kohen Ṣedeq Gaon of Pumbeditha
Husband of unknown
Father of Yehuda "Zakai" ben David, 29th Exilarch 'Judah II' and 'Nathan HaBabli' ben Abu Ishaq Avraham Nasi, 2nd. Exilarca Mar Uqba HaRofeh, Qadi al-Qayraw ben Abu Ishaq Avraham, Exilarch 'Mar Uqba HaRofeh', Qadi al-Qayrawānī
Brother of Abu Zakkai "Yehudah" ben David
Added by: Martin von Boeckmann on September 25, 2009
Managed by: Jaim David Harlow, J2b2a1a1a1b3c and 11 others
Curated by: Jaim David Harlow, J2b2a1a1a1b3c
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David was Rosh Kallah. Rabbi David had at least three (3) sons – Yehudah(1st), Nathan (2nd) and Hiyya (3rd). Rabbi David's nephew named Hai was Gaon of Pumbeditha Academy (tenure ended in 989/90 CE when Pumbeditha Academy was moved to Baghdad). Rabbi David traveled to Baghdad where Hai became a Dayyan for many years prior to becoming Gaon of Pumbeditha. According to Hayy ben Sherira Gaon, Hiyya ben David had a difficult time adapting to the customs of Baghdad Jewry notably the recitation of certain piyyutim (poems) more frequently than they are prescribed. David was deprived of governmental authority by the Fatimid invaders of Palestine (after his son Nathan was born), and fled Palestine to Baghdad – later returning to Palestine before his death.
1 “The geonim of Babylonia and the shaping of medieval Jewish culture” by Dr. Robert Brody, Yale University Press, 1998 ISBN0300070470, 9780300070477
David ben Judah was an exilarch during the first half of the ninth century. In his bid for office, David was opposed by another member of the exilarchal dynasty named Daniel ben Saul ben Anan (Qara'im). The dispute between the two candidates is mentioned in the Epistle of Sherira Gaon, as well as in the Syriac chronicles of Michael the Syrian and Bar Hebraeus. According to the latter sources, David was backed by the Jews of Tiberias, while Daniel, described as a follower of ʿAnan ben David, had the support of the Babylonians. The same sources connect the conflict with a proclamation by the Abbasid caliph al-Maʿmūn (d. 833) allowing religious groups of at least ten people to appoint their own leaders.
David is generally thought to have been the victor in the controversy, but a reference to the grave of “the exilarch Daniel in the time of al-Maʿmūn” in an eleventh-century letter from the Cairo Geniza recently led to the suggestion that each of the candidates may have viewed himself as the legitimate appointee. Sherira notes in the Epistle that in David ben Judah’s time the exilarchate lost its authority over the Pumbedita yeshiva. David had a son named Judah who was an exilarch in the second half of the ninth century.
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David era Rosh Kallah. El rabino David tuvo al menos tres (3) hijos: Yehudah (1 °), Nathan (2 °) e Hiyya (3 °). El sobrino del rabino David llamado Hai era Gaon de la Academia Pumbeditha (la tenencia terminó en 989/90 CE cuando la Academia Pumbeditha fue trasladada a Bagdad). El rabino David viajó a Bagdad, donde Hai se convirtió en Dayyan durante muchos años antes de convertirse en Gaon de Pumbeditha. Según Hayy ben Sherira Gaon, Hiyya ben David tuvo dificultades para adaptarse a las costumbres de los judíos de Bagdad, especialmente la recitación de ciertos piyyutim (poemas) con más frecuencia de lo que se prescribe. David fue privado de la autoridad gubernamental por los invasores fatimíes de Palestina (después del nacimiento de su hijo Nathan), y huyó de Palestina a Bagdad, luego regresó a Palestina antes de su muerte.
1 "Los geonim de Babilonia y la configuración de la cultura judía medieval" por el Dr. Robert Brody, Yale University Press, 1998 ISBN0300070470, 9780300070477
David ben Judá fue un exilarch durante la primera mitad del siglo IX. En su intento por el cargo, David se opuso a otro miembro de la dinastía exilarchal llamado Daniel ben Saul ben Anan (Qara'im). La disputa entre los dos candidatos se menciona en la Epístola de Sherira Gaon, así como en las crónicas siríacas de Michael the Syrian y Bar Hebraeus. Según las últimas fuentes, David fue respaldado por los judíos de Tiberíades, mientras que Daniel, descrito como un seguidor de nanAnan ben David, contó con el apoyo de los babilonios. Las mismas fuentes conectan el conflicto con una proclamación del califa abasí al-Maʿmūn (muerto en 833) que permite a grupos religiosos de al menos diez personas nombrar a sus propios líderes.
En general, se cree que David fue el vencedor en la controversia, pero una referencia a la tumba del "exilarch Daniel en la época de al-Maʿmūn" en una carta del siglo XI de El Cairo Geniza recientemente llevó a la sugerencia de que cada uno de ellos los candidatos pueden haberse visto a sí mismos como el designado legítimo. Sherira señala en la Epístola que en tiempos de David ben Judá el exilarcado perdió su autoridad sobre la yeshiva Pumbedita. David tuvo un hijo llamado Judá que fue un exilarch en la segunda mitad del siglo IX.
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Arnold Franklin
Gil, Moshe. The Jews in Islamic Countries in the Middle Ages (Leiden: Brill, 2004).
Goode, Alexander. “The Exilarchate in the Eastern Caliphate, 637–1258,” Jewish Quarterly Review, n.s. 31 (1940): 149–169.
Arnold Franklin. " David ben Judah." Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman. Brill Online , 2012. Reference. Jim Harlow. 09 July 2012
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Historical note: The name of the scribe who wrote the text of the Aleppo Codex is Shlomo Ben Boya’a, and the well-known Masorete Aharon Ben Asher added the vowels, the cantillation marks, and the Masoretic commentary. This information emerges from the dedication of the Aleppo Codex, which was written at the end of the manuscript about a hundred years after its completion, when it was dedicated to the Karaite community of Jerusalem. This is what it says: This is the complete codex of the twenty-four books, written by our teacher and rabbi Shlomo known as Ben Boya’a, the swift scribe, and the spirit of the Lord guided him, and it was vocalized and transmitted with great meticulousness by the great scholar and wise sage, the lord of scribes and the father of sages, the chief of scholars, swift in his deeds, whose understanding of the work was unique in his generation, master Rabbi Aharon the son of master Rabbi Asher, may his soul be bound in life with the prophets and pious and righteous. The expert Masorete, Aharon Ben Asher, receives a long list of praises here. His collaborator in the work was the scribe of the manuscript, Shlomo Ben Boya’a, and most likely the scribe’s work was mainly technical: the copying of the letters in a fine hand. He apparently did this work for the vocalizer and Masorete, Aharon Ben Asher.
The exact date of the writing of the Aleppo Codex is unknown, because the manuscript does not contain a colophon (the scribe’s afterword, containing details about his identity and the time and place of the writing). Nevertheless, the approximate date of the writing of the Aleppo Codex can be determined indirectly: the scribe of the codex, Shlomo Ben Boya’a, also wrote a manuscript of the Pentateuch, which is found today in Saint Petersburg (MS Russian National Library Evr II B17). The inscriptions at the end of this manuscript show that it was written in 929, which is thus the approximate time of the writing of the Aleppo Codex. Comparison of the handwriting of the two manuscripts shows that, indeed, the same man wrote them both, which corroborates and confirms what was written in the dedication of the Aleppo Codex. It has been conjectured by Mordecai Glatzer that the Keter was the personal property of the Masorete, which he kept for many years, painstakingly correcting it and adding Masoretic commentary according to the directives of the Masora.
In 958 Hasdai ibn Yitzhak Ibn Shaprut (a/k/a Abu Yūsuf Hasdai ibn Isḥāq ibn Ezra ibn Shaprūt[1]), of Cordoba, cures King Sancho I, King of Navarre & Leon, of his obesity by altering his diet and adding herbs. According to Spanish Historians Sancho I ascended the throne of Leon in 956 adter the death of his father, but two years later was rejected by courtiers due to his his extreme obesity and avarice for food; he was deposed by the nobles of León and Castile, led by Count Fernan Gonzalez , naming king Ordoño IV .
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Nota histórica: El nombre del escriba que escribió el texto del Códice de Alepo es Shlomo Ben Boya’a, y el conocido Masorete Aharon Ben Asher agregó las vocales, las marcas de cantilación y el comentario masorético. Esta información surge de la dedicación del Códice de Alepo, que se escribió al final del manuscrito unos cien años después de su finalización, cuando se dedicó a la comunidad Karaite de Jerusalén. Esto es lo que dice: este es el códice completo de los veinticuatro libros, escritos por nuestro maestro y rabino Shlomo conocido como Ben Boya'a, el escriba rápido, y el espíritu del Señor lo guió, y fue vocalizado y transmitido con gran meticulosidad por el gran erudito y sabio sabio, el señor de los escribas y el padre de los sabios, el jefe de eruditos, veloz en sus hechos, cuya comprensión de la obra fue única en su generación, el maestro rabino Aharon, hijo del maestro Rabino Asher, que su alma esté atada en la vida con los profetas, piadosos y justos. El experto Masorete, Aharon Ben Asher, recibe una larga lista de elogios aquí. Su colaborador en el trabajo fue el escriba del manuscrito, Shlomo Ben Boya’a, y lo más probable es que el trabajo del escriba fuera principalmente técnico: la copia de las cartas en una mano fina. Aparentemente hizo este trabajo para el vocalista y Masorete, Aharon Ben Asher.
Se desconoce la fecha exacta de la escritura del Códice de Alepo, porque el manuscrito no contiene un colofón (epílogo del escriba, que contiene detalles sobre su identidad y la hora y el lugar de la escritura). Sin embargo, la fecha aproximada de la redacción del Códice Alepo se puede determinar indirectamente: el escriba del códice, Shlomo Ben Boya'a, también escribió un manuscrito del Pentateuco, que se encuentra hoy en San Petersburgo (MS Russian National Library Evr II B17). Las inscripciones al final de este manuscrito muestran que fue escrito en 929, que es el tiempo aproximado de la redacción del Códice de Alepo. La comparación de la escritura a mano de los dos manuscritos muestra que, de hecho, el mismo hombre los escribió a ambos, lo que corrobora y confirma lo que se escribió en la dedicación del Códice de Alepo. Mordecai Glatzer ha conjeturado que el Keter era propiedad personal de la Masorete, que mantuvo durante muchos años, corrigiéndolo minuciosamente y agregando comentarios masoréticos de acuerdo con las directivas de la Masora.
En 958 Hasdai ibn Yitzhak Ibn Shaprut (a / k / a Abu Yūsuf Hasdai ibn Isḥāq ibn Ezra ibn Shaprūt [1]), de Córdoba, cura al Rey Sancho I, Rey de Navarra y León, de su obesidad alterando su dieta y agregando hierbas. Según los historiadores españoles Sancho, ascendí al trono de León en 956 después de la muerte de su padre, pero dos años más tarde fue rechazado por los cortesanos debido a su extrema obesidad y avaricia por la comida; Fue depuesto por los nobles de León y Castilla, dirigido por el conde Fernán González, nombrando al rey Ordoño IV.
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Sancho went to his grandmother, Queen Toda of Pamplona , who asked for help to regain his kingdom. Sancho and Queen Toda made a deal with the Caliph of Córdoba Caliphate of Abd al- Rahman III , to get medical treatment from the Caliph's physician Hasdai ibn Saprut and assistance for the recovery of the throne of Leon, in exchange for a residence on the banks of the Duero River. This provided water-way access from Leon al the way to the Atlantic Ocean outside Oporto, Portugal.
Queen Toda of Pamplona, Sancho I and Teresa Ansúrez (Sancho's wife), traveled to Cordoba. In Cordoba, Hasdai Ibn Shaprut cured Sancho of his intestinal problems only allowing him to drink herbal teas for forty days. Then, in accordance with the agreement signed by Sancho and the Caliph, an army of Navarrese-Muslim takes Zamora in 959, and Leon in 956, to restore to Sancho I as king.
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Sancho fue a ver a su abuela, la reina Toda de Pamplona, quien le pidió ayuda para recuperar su reino. Sancho y la Reina Toda hicieron un trato con el Califa de Córdoba Califato de Abd al-Rahman III, para obtener tratamiento médico del médico del Califa Hasdai ibn Saprut y asistencia para la recuperación del trono de León, a cambio de una residencia en los bancos. del río Duero. Esto proporcionó acceso por vía fluvial desde León hasta el Océano Atlántico a las afueras de Oporto, Portugal.
La reina Toda de Pamplona, Sancho I y Teresa Ansúrez (esposa de Sancho), viajaron a Córdoba. En Córdoba, Hasdai Ibn Shaprut curó a Sancho de sus problemas intestinales y solo le permitió tomar infusiones durante cuarenta días. Luego, de acuerdo con el acuerdo firmado por Sancho y el Califa, un ejército de musulmanes navarros toma a Zamora en 959 y a León en 956 para restaurar a Sancho I como rey.
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1. EJ, Vol 8, p 533; Millas Vallicrosa, Literatura, pp 27, 39; Saenz-Badillos, Doccionario, pp 50-51.
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