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43 ° Bisabuelo/ Great Grandfather de: Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo →Nathan bar Abba Mari, 21st Exilarch Nathan II is your 43rd great grandfather.
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(Linea Paterna) (Linea Materna)
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Nathan bar Abba Mari, 21st Exilarch Nathan II is your 43rd great grandfather.of→ Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo→ Dr. Enrique Jorge Urdaneta Lecuna
your father → Dr. Carlos Urdaneta Carrillo
his father → Dr. Enrique Urdaneta Maya
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 → Yehudah "Ya'ish" ben Yahuda ibn ben Yahudah ibn Yaḥyā, senhor de Aldeia dos Negros
his father → Sisnandiz Moniz
his mother → Elvira "Unisco" Bvira (Elvira) "Unisco" Núñez Sisnandiz Núñes Sisnandiz
her mother → Sisnando ben David Davidiz Davidiz, Vizier of Castile, Emir of Toledo, Comtes de Quimbra
her father → UNDOCUMENTED? Shoshana bat Hai Gaon ben Sherira bat Hai Gaon
his mother → Hai ben Sherira, Gaon v'haDayyan b'Pumbeditha
her father → Sherira ben Hananya Gaon of Pumbeditha
his father → Hananya haSofer of Pumbeditha ben Yehudah, haSofer of Pumbeditha
his father → Mar Rab Judah 'Hazub' bar Pinchas, Exilarch, Gaon, haSofer of Pumbeditha
his father → Rab David I 'Pinchas' ben Abdimi, Exilarch & Gaon of Ramla
his father → Rab Dimi 'Abba Dimi' ben Nechemiah II, 9th Exilarch & Gaon of Ramla
his father → Nechemya ben Magis ben Magis, 8th Exilarch & Gaon of Tiberias "Nechemya II
his father → Haninai "Magis/Majus" ben Mar Sutra II ben Mar Sutra II, 7th Exilarch & Gaon of Tiberias
his father → Rav Yakob 'Zakai' ben Mar Sutra II, 5th Exilarch & Gaon of Tiberias
his father → Mar Sutra II bar Guriya (ben Mar Guria), 4th Exilarch & Gaon of Tiberias
his father → Mar Sutra I "Guriya" ben Mar Zutra III, 3rd Exilarch & Gaon of Tiberias
his father → Mar Sutra II (Sa'adya) ben Mar Tsutra I, 2nd Exilarch & Gaon of Tiberias
his father → Mar Zutra III a/k/a Mar Sutra I ben Mar Zutra II, 1st Exilarch of Tiberias
his father → Mar Zutra II, 30th Exilarch
his father → Rav David ben Rabeina II, Grandson of Exilarch Mar Huna IV
his father → Havah bat Mar Huna IV
his mother → Huna ben Nathan, Mar Huna IV, 24th Exilarch
her father → Nathan bar Abba Mari, 21st Exilarch Nathan II
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Shortest in-law relationship
Nathan bar Abba Mari, 21st Exilarch Nathan II is your 22nd great grandmother's husband's second great grandfather's wife's grandfather's wife's aunt's husband's fourth great grandfather.
You
→ Morella Álamo Borges
your mother → Belén Borges Ustáriz
her mother → Belén de Jesús Ustáriz Lecuna
her mother → Miguel María Ramón de Jesus Uztáriz y Monserrate
her father → María de Guía de Jesús de Monserrate é Ibarra
his mother → Teniente Coronel Manuel José de Monserrate y Urbina
her father → Antonieta Felicita Javiera Ignacia de Urbina y Hurtado de Mendoza
his mother → Andrés Manuel Ortiz de Urbina y Landaeta, I Marqués de Torrecasa
her father → Manuel Ortiz de Urbina y Márquez de Cañizares
his father → Manuel de Ortiz de Urbina y Suárez
his father → Juan Ortíz de Urbina y Eguíluz
his father → Martín Ortíz de Urbina
his father → Pedro Ortiz de Urbina
his father → Ortún Díaz de Urbina
his father → Diego López
his father → María Sánchez Ordóñez de Lemos, princesa de León
his mother → Sancho Sánchez, señor de Erro
her father → Andregoto Gómez
his mother → Velasquita Galíndez
her mother → Galindo II Aznárez de Aragón, conde de Aragón
her father → Oneca (Iñiga) García de Pamplona
his mother → García I Íñiguez, rey de Pamplona
her father → Íñigo (Enneco ) Arista de Pamplona, 1st King of Pamplona
his father → Oneca بن فورتون
his mother → Musa Ibn Fortún ibn Qasi, valì de Zaragoza, Arnedo y de Tudela
her husband → 'A'isha ibn Abdul
his mother → 'Abd al-'Aziz ibn Musa al-Bekir, valí de al-Andalus
her father → Amîna binte Marwân I bin al-Hakam
his mother → Marwân I ibn al-Hakam al-Qurayshi
her father → Ruqayyah binte Umar al-Farooq
his wife → Umm-e-Kulthoom binte Maulana Ali
her mother → Sayyidina Ali ibn Abi Talib
her father → Safiyya bint al-Rabi Abu al-Hay al-Nadir
his wife → Kinana ibn ar-Rabi Abu al-Hay bin al-Nadir
her father → unknown bint al-Rabi' al-Huqayq al-Nadir
his sister → Mar Sutra II (Sa'adya) ben Mar Tsutra I, 2nd Exilarch & Gaon of Tiberias
her husband → Mar Zutra III a/k/a Mar Sutra I ben Mar Zutra II, 1st Exilarch of Tiberias
his father → Mar Zutra II, 30th Exilarch
his father → Rav David ben Rabeina II, Grandson of Exilarch Mar Huna IV
his father → Rabeina II "Sof hora'a" Rav Rav Huna Avina (רב אבינא בר רב הונא)
his father → Huna ben Nathan, Mar Huna IV, 24th Exilarch
his father → Nathan bar Abba Mari, 21st Exilarch Nathan II
his fatherConsistency CheckShow short path | Share this path
21st Exhilarch Nathan bar Abba Mari, 21st Exilarch Nathan II MP
Dutch: Nathan bar Abba Mari, 21st Exilarch Nathan II, Arabic: أمير يهود بابل ناثان الثاني بن رأس الجالوت أبّا, 21st Exilarch Nathan II
Gender: Male
Birth: circa 352
Death: circa 427 (66-83)
Immediate Family:
Son of 20th Exhilarch Abba Mar ben 'Ukba, 20th Exilarch Abba Mari I and Mar Sutra
Father of Huna ben Nathan, Mar Huna IV, 24th Exilarch
Brother of Kahana ben Abba Mari, 23rd Exilarch Mar Kahana I; Shoshandukt bat Mar Abba Abra and Hachna ben Abba Mari, 22nd Exilarch
Added by: Erik Gross on February 20, 2007
Managed by: Scott David Hibbard and 22 others
Curated by: Jaim David Harlow, J2b2a1a1a1b3c
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Una célebre amora babilónica; nacido 352; murió 427; restableció la academia en Sura y fue el primer editor del Talmud de Babilonia. Según una tradición conservada en las academias (Ḳid. 72b), Ashi nació el mismo año en que murió Raba, el gran maestro de MaḦuza, y fue el primer maestro de alguna importancia en las universidades babilónicas después de la muerte de Raba. Simai, el padre de Ashi, era un hombre rico y culto, estudiante de la universidad de Naresh, cerca de Sura, dirigida por Papa, discípulo de Raba. La maestra de Ashi fue Kahana, miembro de la misma universidad, quien luego se convirtió en presidenta de la academia en Pumbedita.
Cuando aún era joven, Ashi se convirtió en el director de la Academia Sura, y los maestros mayores reconocieron su gran aprendizaje. Había estado cerrado desde la muerte de Ḥisda (309), pero bajo Ashi recuperó toda su antigua importancia. Su personalidad dominante, su posición académica y su riqueza están suficientemente indicadas por el dicho entonces vigente, que desde los días de Judá I, el Patriarca, "el saber y la distinción social nunca estuvieron tan unidos en una persona como en Ashi" (Sanh. 36a ). De hecho, Ashi era el hombre destinado a emprender una tarea similar a la que le tocó a Judá I. Este último compiló y editó la Mishná; Ashi hizo el trabajo de su vida recopilar después de un escrutinio crítico, bajo el nombre de "Gemara", esas explicaciones de la Mishná que se habían transmitido en las academias babilónicas desde los días de Rab,
Compila la Guemará. Junto con sus discípulos y los eruditos que se reunieron en Sura para la "Kallah" o conferencia universitaria semestral, completó esta tarea. La actitud amable del rey Yezdegerd I., así como el reconocimiento devoto y respetuoso de su autoridad por parte de las academias de Nehardea y Pumbedita, favorecieron mucho la empresa. Un elemento particularmente importante en el éxito de Ashi fue la duración de su mandato como director de la Academia Sura, que debe haber durado cincuenta y dos años, pero cuya tradición, probablemente por el bien de los números redondos, se ha exagerado en sesenta. Según la misma tradición, se dice que estos sesenta años fueron distribuidos de manera tan simétrica que cada tratado requirió seis meses para el estudio de su Mishná y la redacción de las exposiciones tradicionales de la misma (Gemara), sumando así treinta años para los sesenta tratados. El mismo proceso se repitió durante treinta años más, al final de cuyo período el trabajo se consideró completo.
Variadas cuentas de su trabajo. La artificialidad y la irrealidad de este relato legendario quedan claras por el hecho de que los tratados son de diferentes grados de extensión y dificultad, y que un gran número de ellos no posee Guemará. Probablemente todo lo que es histórico en esta declaración es que Ashi en realidad revisó el trabajo dos veces, un hecho que se menciona en el Talmud (BB 157b). Más allá de esto, el Talmud mismo no contiene el menor indicio de la actividad que Ashi y su escuela ejercieron en este campo durante más de medio siglo. Incluso la pregunta de si este trabajo editorial fue escrito, y por lo tanto, si la puesta por escrito del Talmud de Babilonia tuvo lugar bajo Ashi o no, no puede responderse a partir de ninguna declaración en el Talmud. Sin embargo, es probable que la fijación del texto de una obra literaria tan completa no se hubiera podido lograr sin la ayuda de la escritura. El trabajo iniciado por Ashi fue continuado por las dos generaciones sucesivas, y completado por Rabina, otro presidente del colegio en Sura, quien murió en 499. Al trabajo como lo dejó el último nombre, los Saboraim sólo hicieron pequeñas adiciones. . A una de estas adiciones, que a una antigua declaración sobre el "Libro de Adán, el primer hombre", se adjunta la declaración (BM 86a), "Ashi y Rabina son los últimos representantes de la decisión independiente [horaah]", un evidente referencia al trabajo de estos dos en la edición del Talmud de Babilonia, que como objeto de estudio y fuente de una "decisión" práctica
Restaurada la importancia de Sura. Ashi no solo elevó a Sura hasta que se convirtió en el centro intelectual de los judíos babilónicos, sino que también contribuyó a su grandeza material. Reconstruyó la academia de Rab y la sinagoga relacionada con ella; sin escatimar gastos y supervisando personalmente su reconstrucción (Shab. 11a). Como resultado directo del renombre de Ashi, el exilarca venía anualmente a Sura en el mes posterior al Año Nuevo para recibir los respetos de los representantes reunidos de las academias y congregaciones babilónicas. Estas festividades y otras convenciones en Sura alcanzaron tal grado de esplendor, que Ashi expresó su sorpresa de que algunos de los residentes gentiles de Sura no se sintieran tentados a aceptar el judaísmo (Ber. 17b).
Sura retuvo la prominencia conferida por Ashi durante varios siglos; y sólo durante los dos últimos siglos del período gaónico Pumbedita volvió a convertirse en su rival. Tabyomi, el hijo de Ashi, al que siempre se le llama "Mar (Maestro), el hijo de Rab Ashi", era un erudito reconocido; pero no fue hasta el 455, veintiocho años después de la muerte de su padre, que fue investido con el puesto que su padre había ocupado con tanto éxito durante más de medio siglo.
Bibliografía: Carta de Sherira Gaon; Heilprin, Seder ha-Dorot; Zacuto, YuḦasin; Weiss, Dor, iii. 208 y siguientes; Bacher, Agada der Babyl. Amoräer, pág. 144. http://www.jewishencyclopedia.com/articles/12467-rab-ashi
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También se menciona en Abarbanel Family Scroll: manuscrito manuscrito sin fecha de la colección del difunto rabino Shmuel Gorr, en poder de Chaim Freedman.
Se hizo referencia a "Elef Margaliot" 1993, Meir Wunder.
fuente: Nathan bar Abba Mari, 21st Exilarch Nathan II
Una célebre amora babilónica; nacido 352; murió 427; restableció la academia en Sura y fue el primer editor del Talmud de Babilonia. Según una tradición conservada en las academias (Ḳid. 72b), Ashi nació el mismo año en que murió Raba, el gran maestro de MaḦuza, y fue el primer maestro de alguna importancia en las universidades babilónicas después de la muerte de Raba. Simai, el padre de Ashi, era un hombre rico y culto, estudiante de la universidad de Naresh, cerca de Sura, dirigida por Papa, discípulo de Raba. La maestra de Ashi fue Kahana, miembro de la misma universidad, quien luego se convirtió en presidenta de la academia en Pumbedita.
Cuando aún era joven, Ashi se convirtió en el director de la Academia Sura, y los maestros mayores reconocieron su gran aprendizaje. Había estado cerrado desde la muerte de Ḥisda (309), pero bajo Ashi recuperó toda su antigua importancia. Su personalidad dominante, su posición académica y su riqueza están suficientemente indicadas por el dicho entonces vigente, que desde los días de Judá I, el Patriarca, "el saber y la distinción social nunca estuvieron tan unidos en una persona como en Ashi" (Sanh. 36a ). De hecho, Ashi era el hombre destinado a emprender una tarea similar a la que le tocó a Judá I. Este último compiló y editó la Mishná; Ashi hizo el trabajo de su vida recopilar después de un escrutinio crítico, bajo el nombre de "Gemara", esas explicaciones de la Mishná que se habían transmitido en las academias babilónicas desde los días de Rab,
Compila la Guemará. Junto con sus discípulos y los eruditos que se reunieron en Sura para la "Kallah" o conferencia universitaria semestral, completó esta tarea. La actitud amable del rey Yezdegerd I., así como el reconocimiento devoto y respetuoso de su autoridad por parte de las academias de Nehardea y Pumbedita, favorecieron mucho la empresa. Un elemento particularmente importante en el éxito de Ashi fue la duración de su mandato como director de la Academia Sura, que debe haber durado cincuenta y dos años, pero cuya tradición, probablemente por el bien de los números redondos, se ha exagerado en sesenta. Según la misma tradición, se dice que estos sesenta años fueron distribuidos de manera tan simétrica que cada tratado requirió seis meses para el estudio de su Mishná y la redacción de las exposiciones tradicionales de la misma (Gemara), sumando así treinta años para los sesenta tratados. El mismo proceso se repitió durante treinta años más, al final de cuyo período el trabajo se consideró completo.
Variadas cuentas de su trabajo. La artificialidad y la irrealidad de este relato legendario quedan claras por el hecho de que los tratados son de diferentes grados de extensión y dificultad, y que un gran número de ellos no posee Guemará. Probablemente todo lo que es histórico en esta declaración es que Ashi en realidad revisó el trabajo dos veces, un hecho que se menciona en el Talmud (BB 157b). Más allá de esto, el Talmud mismo no contiene el menor indicio de la actividad que Ashi y su escuela ejercieron en este campo durante más de medio siglo. Incluso la pregunta de si este trabajo editorial fue escrito, y por lo tanto, si la puesta por escrito del Talmud de Babilonia tuvo lugar bajo Ashi o no, no puede responderse a partir de ninguna declaración en el Talmud. Sin embargo, es probable que la fijación del texto de una obra literaria tan completa no se hubiera podido lograr sin la ayuda de la escritura. El trabajo iniciado por Ashi fue continuado por las dos generaciones sucesivas, y completado por Rabina, otro presidente del colegio en Sura, quien murió en 499. Al trabajo como lo dejó el último nombre, los Saboraim sólo hicieron pequeñas adiciones. . A una de estas adiciones, que a una antigua declaración sobre el "Libro de Adán, el primer hombre", se adjunta la declaración (BM 86a), "Ashi y Rabina son los últimos representantes de la decisión independiente [horaah]", un evidente referencia al trabajo de estos dos en la edición del Talmud de Babilonia, que como objeto de estudio y fuente de una "decisión" práctica
Restaurada la importancia de Sura. Ashi no solo elevó a Sura hasta que se convirtió en el centro intelectual de los judíos babilónicos, sino que también contribuyó a su grandeza material. Reconstruyó la academia de Rab y la sinagoga relacionada con ella; sin escatimar gastos y supervisando personalmente su reconstrucción (Shab. 11a). Como resultado directo del renombre de Ashi, el exilarca venía anualmente a Sura en el mes posterior al Año Nuevo para recibir los respetos de los representantes reunidos de las academias y congregaciones babilónicas. Estas festividades y otras convenciones en Sura alcanzaron tal grado de esplendor, que Ashi expresó su sorpresa de que algunos de los residentes gentiles de Sura no se sintieran tentados a aceptar el judaísmo (Ber. 17b).
Sura retuvo la prominencia conferida por Ashi durante varios siglos; y sólo durante los dos últimos siglos del período gaónico Pumbedita volvió a convertirse en su rival. Tabyomi, el hijo de Ashi, al que siempre se le llama "Mar (Maestro), el hijo de Rab Ashi", era un erudito reconocido; pero no fue hasta el 455, veintiocho años después de la muerte de su padre, que fue investido con el puesto que su padre había ocupado con tanto éxito durante más de medio siglo.
Bibliografía: Carta de Sherira Gaon; Heilprin, Seder ha-Dorot; Zacuto, YuḦasin; Weiss, Dor, iii. 208 y siguientes; Bacher, Agada der Babyl. Amoräer, pág. 144. http://www.jewishencyclopedia.com/articles/12467-rab-ashi
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También se menciona en Abarbanel Family Scroll: manuscrito manuscrito sin fecha de la colección del difunto rabino Shmuel Gorr, en poder de Chaim Freedman.
Se hizo referencia a "Elef Margaliot" 1993, Meir Wunder.
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English (default) history
A celebrated Babylonian amora; born 352; died 427; reestablished the academy at Sura, and was the first editor of the Babylonian Talmud. According to a tradition preserved in the academies (Ḳid. 72b), Ashi was born in the same year that Raba, the great teacher of MaḦuza, died, and he was the first teacher of any importance in the Babylonian colleges after Raba's death. Simai, Ashi's father, was a rich and learned man, a student of the college at Naresh, near Sura, which was directed by Papa, Raba's disciple. Ashi's teacher was Kahana, a member of the same college, who afterward became president of the academy at Pumbedita.
While still young Ashi became the head of the Sura Academy, his great learning being acknowledged by the older teachers. It had been closed since Ḥisda's death (309), but under Ashi it regained all its old importance. His commanding personality, his scholarly standing and wealth are sufficiently indicated by the saying then current, that since the days of Judah I., the Patriarch, "learning and social distinction were never so united in one person as in Ashi" (Sanh. 36a). Indeed, Ashi was the man destined to undertake a task similar to that which fell to the lot of Judah I. The latter compiled and edited the Mishnah; Ashi made it the labor of his life to collect after critical scrutiny, under the name of "Gemara," those explanations of the Mishnah that had been handed down in the Babylonian academies since the days of Rab, together with all the discussions connected with them, and all the halakic and haggadic material treated in the schools.
Compiles the Gemara. Conjointly with his disciples and the scholars who gathered in Sura for the "Kallah" or semi-annual college-conference, he completed this task. The kindly attitude of King Yezdegerd I., as well as the devoted and respectful recognition of his authority by the academies of Nehardea and Pumbedita, greatly favored the undertaking. A particularly important element in Ashi's success was the length of his tenure of office as head of the Sura Academy, which must have lasted fifty-two years, but which tradition, probably for the sake of round numbers, has exaggerated into sixty. According to the same tradition, these sixty years are said to have been so symmetrically apportioned that each treatise required six months for the study of its Mishnah and the redaction of the traditional expositions of the same (Gemara), thus aggregating thirty years for the sixty treatises. The same process was then repeated for thirty years more, at the end of which period the work was considered complete.
Varying Accounts of His Work. The artificiality and unreality of this legendary account are made clear by the facts that the treatises are of different degrees of length and difficulty, and that a large number of them possess no Gemara whatever. Probably all that is historical in this statement is that Ashi actually revised the work twice—a fact that is mentioned in the Talmud (B. B. 157b). Beyond this, the Talmud itself contains not the slightest intimation of the activity which Ashi and his school exercised in this field for more than half a century. Even the question as to whether this editorial work was written down, and thus, whether the putting of the Babylonian Talmud into writing took place under Ashi or not, can not be answered from any statement in the Talmud. It is nevertheless probable that the fixation of the text of so comprehensive a literary work could not have been accomplished without the aid of writing. The work begun by Ashi was continued by the two succeeding generations, and completed by Rabina, another president of the college in Sura, who died in 499. To the work as the last-named left it, only slight additions were made by the Saboraim. To one of these additions—that to an ancient utterance concerning the "Book of Adam, the first man"—the statement is appended (B. M. 86a), "Ashi and Rabina are the last representatives of independent decision [horaah]," an evident reference to the work of these two in editing the Babylonian Talmud, which as an object of study and a fountainhead of practical "decision" was to have the same importance for the coming generations as the Mishnah had had for the Amoraim.
Restored Sura's Importance. Ashi not only elevated Sura till it became the intellectual center of the Babylonian Jews, but contributed to its material grandeur also. He rebuilt Rab's academy and the synagogue connected with it; sparing no expense, and personally superintending their reconstruction (Shab. 11a). As a direct result of Ashi's renown, the exilarch came annually to Sura in the month after the New-Year to receive the respects of the assembled representatives of the Babylonian academies and congregations. To such a degree of splendor did these festivities and other conventions in Sura attain, that Ashi expressed his surprise that some of the Gentile residents of Sura were not tempted to accept Judaism (Ber. 17b).
Sura retained the prominence conferred on it by Ashi for several centuries; and only during the last two centuries of the Gaonic period did Pumbedita again become its rival. Ashi's son Tabyomi—always spoken of as "Mar (Master), the son of Rab Ashi," was a recognized scholar; but it was not until 455, twenty-eight years after his father's death, that he was invested with the position which his father had so successfully filled for more than half a century.
Bibliography: Letter of Sherira Gaon; Heilprin, Seder ha-Dorot; Zacuto, YuḦasin; Weiss, Dor, iii. 208 et seq.; Bacher, Agada der Babyl. Amoräer, p. 144. http://www.jewishencyclopedia.com/articles/12467-rab-ashi
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Also mentioned in Abarbanel Family Scroll – undated handwritten manuscript from the collection of the late Rabbi Shmuel Gorr, held by Chaim Freedman.
Reference was made to “Elef Margaliot” 1993, Meir Wunder.
source: Nathan bar Abba Mari, 21st Exilarch Nathan II
A celebrated Babylonian amora; born 352; died 427; reestablished the academy at Sura, and was the first editor of the Babylonian Talmud. According to a tradition preserved in the academies (Ḳid. 72b), Ashi was born in the same year that Raba, the great teacher of MaḦuza, died, and he was the first teacher of any importance in the Babylonian colleges after Raba's death. Simai, Ashi's father, was a rich and learned man, a student of the college at Naresh, near Sura, which was directed by Papa, Raba's disciple. Ashi's teacher was Kahana, a member of the same college, who afterward became president of the academy at Pumbedita.
While still young Ashi became the head of the Sura Academy, his great learning being acknowledged by the older teachers. It had been closed since Ḥisda's death (309), but under Ashi it regained all its old importance. His commanding personality, his scholarly standing and wealth are sufficiently indicated by the saying then current, that since the days of Judah I., the Patriarch, "learning and social distinction were never so united in one person as in Ashi" (Sanh. 36a). Indeed, Ashi was the man destined to undertake a task similar to that which fell to the lot of Judah I. The latter compiled and edited the Mishnah; Ashi made it the labor of his life to collect after critical scrutiny, under the name of "Gemara," those explanations of the Mishnah that had been handed down in the Babylonian academies since the days of Rab, together with all the discussions connected with them, and all the halakic and haggadic material treated in the schools.
Compiles the Gemara. Conjointly with his disciples and the scholars who gathered in Sura for the "Kallah" or semi-annual college-conference, he completed this task. The kindly attitude of King Yezdegerd I., as well as the devoted and respectful recognition of his authority by the academies of Nehardea and Pumbedita, greatly favored the undertaking. A particularly important element in Ashi's success was the length of his tenure of office as head of the Sura Academy, which must have lasted fifty-two years, but which tradition, probably for the sake of round numbers, has exaggerated into sixty. According to the same tradition, these sixty years are said to have been so symmetrically apportioned that each treatise required six months for the study of its Mishnah and the redaction of the traditional expositions of the same (Gemara), thus aggregating thirty years for the sixty treatises. The same process was then repeated for thirty years more, at the end of which period the work was considered complete.
Varying Accounts of His Work. The artificiality and unreality of this legendary account are made clear by the facts that the treatises are of different degrees of length and difficulty, and that a large number of them possess no Gemara whatever. Probably all that is historical in this statement is that Ashi actually revised the work twice—a fact that is mentioned in the Talmud (B. B. 157b). Beyond this, the Talmud itself contains not the slightest intimation of the activity which Ashi and his school exercised in this field for more than half a century. Even the question as to whether this editorial work was written down, and thus, whether the putting of the Babylonian Talmud into writing took place under Ashi or not, can not be answered from any statement in the Talmud. It is nevertheless probable that the fixation of the text of so comprehensive a literary work could not have been accomplished without the aid of writing. The work begun by Ashi was continued by the two succeeding generations, and completed by Rabina, another president of the college in Sura, who died in 499. To the work as the last-named left it, only slight additions were made by the Saboraim. To one of these additions—that to an ancient utterance concerning the "Book of Adam, the first man"—the statement is appended (B. M. 86a), "Ashi and Rabina are the last representatives of independent decision [horaah]," an evident reference to the work of these two in editing the Babylonian Talmud, which as an object of study and a fountainhead of practical "decision" was to have the same importance for the coming generations as the Mishnah had had for the Amoraim.
Restored Sura's Importance. Ashi not only elevated Sura till it became the intellectual center of the Babylonian Jews, but contributed to its material grandeur also. He rebuilt Rab's academy and the synagogue connected with it; sparing no expense, and personally superintending their reconstruction (Shab. 11a). As a direct result of Ashi's renown, the exilarch came annually to Sura in the month after the New-Year to receive the respects of the assembled representatives of the Babylonian academies and congregations. To such a degree of splendor did these festivities and other conventions in Sura attain, that Ashi expressed his surprise that some of the Gentile residents of Sura were not tempted to accept Judaism (Ber. 17b).
Sura retained the prominence conferred on it by Ashi for several centuries; and only during the last two centuries of the Gaonic period did Pumbedita again become its rival. Ashi's son Tabyomi—always spoken of as "Mar (Master), the son of Rab Ashi," was a recognized scholar; but it was not until 455, twenty-eight years after his father's death, that he was invested with the position which his father had so successfully filled for more than half a century.
Bibliography: Letter of Sherira Gaon; Heilprin, Seder ha-Dorot; Zacuto, YuḦasin; Weiss, Dor, iii. 208 et seq.; Bacher, Agada der Babyl. Amoräer, p. 144. http://www.jewishencyclopedia.com/articles/12467-rab-ashi
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Also mentioned in Abarbanel Family Scroll – undated handwritten manuscript from the collection of the late Rabbi Shmuel Gorr, held by Chaim Freedman.
Reference was made to “Elef Margaliot” 1993, Meir Wunder.
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Huna ben Nathan, Mar Huna IV, 24...
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