33 ° Bisabuelo de: Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo
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Mar Rab Judah 'Hazub' bar Pinchas, Exilarch, Gaon, haSofer of Pumbeditha is your 33rd 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
his father → R' David Nathan Exilarca, Rosh Golah de Judá Gaon Ha Sofer de Pumbeditha ben Chazub, Exilarch, Rosh Golah of Judah
his father → Mar Rab Judah 'Hazub' bar Pinchas, Exilarch, Gaon, haSofer of Pumbeditha
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Mar Rab Judah 'Hazub' bar Pinchas, Exilarch, Gaon, haSofer of Pumbeditha MP
Gender: Male
Birth: circa 860
טבריה, ישראל
Death: circa 949 (81-97)
ירושלים, ישראל
Immediate Family:
Son of Rab David I 'Pinchas' ben Abdimi, Exilarch & Gaon of Ramla and Sussan bat Al Palestin bat Abaye haKohen Gaon
Husband of 1st bat Mar Rab Mishoi 'Seshna' haSofer b'Pumbeditha
Father of R' David Nathan Exilarca, Rosh Golah de Judá Gaon Ha Sofer de Pumbeditha ben Chazub, Exilarch, Rosh Golah of Judah; Hananya haSofer of Pumbeditha ben Yehudah, haSofer of Pumbeditha and Josiah al-Hasan ben Zakkai
Brother of Mar Yosef ben Pinchas, jahābidha al-ḥadra [Chief Abbassid Banker]
Added by: Erik Gross on February 20, 2007
Managed by: Jaim David Harlow, J2b2a1a1a1b3c and 21 others
Curated by: Jaim David Harlow, J2b2a1a1a1b3c
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Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ
Abū ʾl-Kathīr Yaḥyā ibn Zakariyyāʾ (d. ca. 932) was a Jewish theologian and Bible translator from Tiberias whose main claim to fame is the fact that Saʿadya Gaon studied with him at some point. He is not mentioned in any Jewish source, and apart from the Andalusian heresiographer and polemicist Ibn Ḥazm (d. 1064), who mentions him as a Jewish mutakallim (free-thinking theologian), our main source of information is Kitāb al-Tanbīh (ed. De Goeje, 1894) by the well-known Muslim historian al-Masʿūdī (d. 956). In his brief survey of Arabic translations of the Bible, al-Masʿūdī states that the Israelites rely for exegesis and translation of the Hebrew books—i.e., the Torah, Prophets, and Psalms, twenty-four books in all, he says—on a number of Israelites whom they praise highly, almost all of whom he has met in person. He mentions Abū ʾl-Kathīr as one of them, and also Saʿadya, whose name al-Masʿūdī gives as Saʿīd ibn Yaʿqūb (as opposed to Yūsuf) al-Fayyūmī.
Al-Masʿūdī adds that he and Abū ʾl-Kathīr often engaged in disputations in Palestine and Jordan. These covered a range of topics, but the only one he specifies is the question of the abrogation of revealed laws and the difference between abrogation (Ar. naskh) and changes occurring in the divine will as a result of the emergence of new circumstances. Although al-Masʿūdī does not mention his own view on abrogation, it may be assumed that he subscribed to the general Muslim position, which is that Jewish law was superseded and invalidated first by Christianity, and thereafter by Islam, and that no change in the divine will is implied, since God had decided in advance how long each set of precepts would be in force.
It is unclear whether Saʿadya participated in the discussions with the other the two, but he discusses the issue of abrogation in great detail in his Kitāb al-Amānāt wa ʾl-Iʿtiqādāt (The Book of Beliefs and Opinions), in which he defends the eternal validity of the Torah and refutes, on scriptural grounds, the Muslim (and Christian) claim of its abrogation. The extent of Abū ʾl-Kathīr’s influence on Saʿadya’s thought cannot be established, however.
Abū ʾl-Kathīr’s profession is also unclear. al-Masʿūdī calls him a kātib , which has been variously interpreted as secretary, government official, (biblical) scribe, Masorete, and book copyist. For lack of further information, some scholars have tried to identify Abū ʾl-Kathīr with the Hebrew grammarian Abū ʿAlī Judah ben ʿAllān, likewise of Tiberias, who seems to have been a Karaite. However, al-Masūdī unequivocally describes Abu ʾl-Kathīr, as well as his student Saʿadya, as an ashmaʿathī, that is, a Rabbanite.
Camilla Adang
Bibliography
Adang, Camilla. Muslim Writers on Judaism and the Hebrew Bible. From Ibn Rabban to Ibn Hazm (Leiden: Brill, 1996).
Gil, Moshe. A History of Palestine, 634–1099, trans. Ethel Broido (Cambridge: Cambridge University Press, 1992).
Kahle, Paul E. The Cairo Geniza, 2nd ed. (New York: Frederick A. Praeger, 1960).
Malter, Henry. Saadia Gaon: His Life and Works (repr. New York: Sepher Hermon Press, 1969).
Citation Camilla Adang. " Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ." Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman. Brill Online , 2013. Reference. Jim Harlow. 28 January 2013
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Abū ʾl-Kathīr Yaḥyā ibn Zakariyyāʾ (muerto en ca. 932) fue un teólogo judío y traductor de la Biblia de Tiberíades, cuyo principal reclamo de fama es el hecho de que Saʿadya Gaon estudió con él en algún momento. No se lo menciona en ninguna fuente judía, y aparte del heresiógrafo y polemista andaluz Ibn Ḥazm (m. 1064), que lo menciona como un mutakallim judío (teólogo librepensador), nuestra principal fuente de información es Kitāb al-Tanbīh ( ed. De Goeje, 1894) por el conocido historiador musulmán al-Masʿūdī (m. 956). En su breve estudio de las traducciones árabes de la Biblia, al-Masʿūdī declara que los israelitas confían en la exégesis y la traducción de los libros hebreos, es decir, la Torá, los Profetas y los Salmos, veinticuatro libros en total, dice, en un número de israelitas a quienes elogian mucho, casi todos a quienes ha conocido en persona. Menciona a Abū ʾl-Kathīr como uno de ellos, y también a Saʿadya, cuyo nombre al-Masʿūdī da como Saʿīd ibn Yaʿqūb (en oposición a Yūsuf) al-Fayyūmī.
Al-Masʿūdī agrega que él y Abū ʾl-Kathīr a menudo participaron en disputas en Palestina y Jordania. Estos cubrieron una variedad de temas, pero el único que él especifica es la cuestión de la abrogación de las leyes reveladas y la diferencia entre la abrogación (Ar. Naskh) y los cambios que ocurren en la voluntad divina como resultado de la aparición de nuevas circunstancias. Aunque al-Masʿūdī no menciona su propio punto de vista sobre la abrogación, se puede suponer que se suscribió a la posición musulmana general, que es que la ley judía fue reemplazada e invalidada primero por el cristianismo, y luego por el Islam, y que no hubo cambios en el La voluntad divina está implícita, ya que Dios había decidido de antemano cuánto tiempo estaría vigente cada conjunto de preceptos.
No está claro si Saʿadya participó en las discusiones con los otros dos, pero discute el tema de la abrogación en gran detalle en su Kitāb al-Amānāt wa ʾl-Iʿtiqādāt (El Libro de Creencias y Opiniones), en el que defiende lo eterno. validez de la Torá y refuta, por motivos bíblicos, el reclamo musulmán (y cristiano) de su abrogación. Sin embargo, no se puede establecer el alcance de la influencia de Abū ʾl-Kathīr en el pensamiento de Saʿadya.
La profesión de Abū ʾl-Kathīr tampoco está clara. al-Masʿūdī lo llama un kātib, que ha sido interpretado como secretario, funcionario del gobierno, escriba (bíblico), Masorete y copista de libros. Por falta de más información, algunos eruditos han tratado de identificar a Abū ʾl-Kathīr con el gramático hebreo Abū ʿAlī Judah ben ʿAllān, también de Tiberíades, que parece haber sido un karaíta. Sin embargo, al-Masūdī describe inequívocamente a Abu ʾl-Kathīr, así como a su estudiante Saʿadya, como un ashmaʿathī, es decir, un rabbanita.
Camilla Adang
Bibliografía
Adang, Camilla. Escritores musulmanes sobre el judaísmo y la Biblia hebrea. De Ibn Rabban a Ibn Hazm (Leiden: Brill, 1996).
Gil, Moshe. Una historia de Palestina, 634-1099, trans. Ethel Broido (Cambridge: Cambridge University Press, 1992).
Kahle, Paul E. El Cairo Geniza, 2ª ed. (Nueva York: Frederick A. Praeger, 1960).
Malter, Henry. Saadia Gaon: His Life and Works (repr. Nueva York: Sepher Hermon Press, 1969).
Cita Camilla Adang. "Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ". Enciclopedia de los judíos en el mundo islámico. Editor Ejecutivo Norman A. Stillman. Brill Online, 2013. Referencia. Jim Harlow 28 de enero de 2013
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He was the son of Pinchas ben Abdimi and Head of the Sanhedrin; he was deposed by Fatimide Caliph Abū Tamīm Ma'add al-Mu'izz li-Dīn Allāh (Mu'ezz-li-Din-Allah), who took Jerusalem in 969, Hazub the last legitimate Davidic prince of Palestine in "Seder Olam Zuta".
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Beginning 767 CE, Anan ben David, the founder of the Karaite movement within Judaism, emigrated from Babylonia and settled in Jerusalem where he, and his descendants styled themselves "Patriarchs of Israel”, effectively making Jerusalem, the renewed seat of Jewish leadership. They were in constant conflict with the Pharisaic rabbis in Tiberias who sought to undermine Anan's authority. But Karaite authority in Palestine continued to hold out for another 2 generations. While deposed, Mar Rab Yehuda was haSofer of Pumbeditha.
In Tiberias, Chazub was succeeded by Yehudah ben Anan, Musa, and Aharon ben Meir. It was about this time, 915 CE, that the Karaites under Zemach were overthrown and the Jewish leadership, under Aharon ben Meir and his descendants, a branch of the House of David, was transferred from Tiberias back to Jerusalem. Hazub has one son, David )a/k/a Rabbi David).
"Jews in Islamic Countries in the Middle Ages",
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Anan ben David, el fundador del movimiento caraíta dentro del judaísmo, emigró de Babilonia y se estableció en Jerusalén, donde él y sus descendientes se denominaron
"Patriarcas de Israel", convirtiendo a Jerusalén en la sede renovada del liderazgo judío. Estaban en constante conflicto. con los rabinos farisaicos en Tiberíades que buscaban socavar la autoridad de Anan. Pero la autoridad de Karaite en Palestina continuó resistiendo durante otras 2 generaciones. Mientras depuesto, Mar Rab Yehuda era haSofer de Pumbeditha.
En Tiberíades, Chazub fue sucedido por Yehudah ben Anan, Musa y Aharon ben Meir. Fue alrededor de esta época, 915 CE, que los Karaitas bajo Zemach fueron derrocados y el liderazgo judío, bajo Aharon ben Meir y sus descendientes, una rama de la Casa de David, fue transferido de Tiberíades a Jerusalén. Hazub tiene un hijo, David) a / k / a Rabbi David).
"Judios en países islámicos en la Edad Media",
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Page 406,
Volume 28 of Etudes sur le judaïsme médiéval Authors Moshe Gil, David Strassler Translated by David Strassler Publisher BRILL, 2004 ISBN 900413882X, 9789004138827
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