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22° Bisabuelo/ Great Grandfather de: Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo →Zerachiah Gracian-Hen haLevi of Girona (Ba'al haMaor) is your 22nd great grandfather.
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(Linea Materna)
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Zerachiah Gracian-Hen haLevi of Girona (Ba'al haMaor) is your 22nd great grandfather.of→ Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo→ Morella Álamo Borges
your mother → Belén Borges Ustáriz
her mother → Elias Felipe Borges Santamaría
her father → Elias Borges y Codecido
his father → María Josefa Juliana Codecido Salazar y Lamas
his mother → María de los Angeles Rodríguez de Lamas Marvez
her mother → María Antonia Marvez Rojas
her mother → María Antonia de Rojas Queipo y Loaysa
her mother → Miguel Rojas Queipo del Llano, Maestre de Campo
her father → Miguel de Rojas, Alferez y Alguacil Mayor
his father → Jussephe (José) de Alvarez y Rojas
his father → María Josefa Gómez de Agüero y Rojas
his mother → Ana de Rojas
her mother → Lázaro Vásquez de Rojas de Ayala
her father → Aldonza de Ayala y Romero
his mother → Mencía Romero
her mother → Aldonza Núñez de Toledo
her mother → Mencía Núñez
her mother → Pedro Suarez de Cartagena
her father → Isaac Simon Ha-Levi, judio de Soria
his father → Abraham de la Cavalleria de la Cavalleria Ha Leví
his father → Don Judah Ha-Levi de la Cavallería, "Nasi"
his father → Rabbi Avraham HaLevi ben Zechariah
his father → Zerachiah Gracian-Hen haLevi of Girona (Ba'al haMaor)
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Rabeinu Zerachye Gracian-Hen HaLevi "Ba'al HaMaor", Rabbi MP
Hebrew: רבינו זרחיה הרז"ה הלוי, רבנו זרחיה השני הלוי מחירונה
Gender: Male
Birth: circa 1115
Girona, Girona, Catalonia, Spain
Death: circa 1185 (61-78)
Lunel, Hérault, Languedoc-Roussillon, France
Immediate Family:
Son of Yitzchak Ha'Levi Hayizhari ben Reuben, Bailiff Perfet and Unknown wife of Yitzchak Ha'Levi Hayizhari bat Perfet Sheshet Nasi
Husband of wife, Zerachya II Halevi, [of Girona]
Father of Rabeinu Yosef Hanassi ben Zrachya HaLevi; Isaac Gracian Hen; unknown bat Zerachiah HaLevi; Rabbi Yehuda Halevi Shealtiel-Hen Ibn Labi and Rabbi Avraham HaLevi ben Zechariah
Brother of Abraham ben Isaac Halevi of Narbonne, Raavad II and Brachia ben Yitzhak haLevi
Added by: Boaz Brickner on March 23, 2007
Managed by: Herman Henry Frances and 42 others
Curated by: Jaim David Harlow, J2b2a1a1a1b3c
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Rabbi Zarchiya Halevi from Gerona זרחיה הלוי
called the ReZaH, RaZBI or Baal Ha-Maor (author of the book Ha-Maor) was born about 1125 in the town of Gerona, Spain – hence the name Gerondi – and died after 1186 in Lunel. He was a famous rabbi, Torah and Talmud commentator and a poet.
We have knowledge of 11 generations of this family in Spain. He is also said to be the progenitor of the illustrious Ish HaLevi Horowitz family. see: http://www.shlomo.horwitzfam.org/in_the_beginning.htm
The brother of Rabeinu Pinchas HaLevi and Rabeinu Aharon HaLevi (the Re"ah of Barcelona).
Rabeinu Pinchas HaLevi, the Rav of his younger brother and his son Aharon HaLevi (the Re'ah) was a Paytan. In the Machzorim of Sefardim, his piyutim can be found in the Pizmon which starts with "Asir Tikva". Rabeinu Pinchas died in the year 1260.
On their mother's side they are descended from the family of Rabeinu Osher (the Rosh of Lunil), the son of Rabeinu Meshulem of Lunil, the Rav of the Ra'avad who authored the "Hasagos". Rabbi Binyamin of Toledo, who passed through Lunil on his travels, around the year 1165 called Rabbi Osher "Rabeinu Osher HaPorush", and says of him that "he separates himself from worldly matters and works on his Sefer day and night, and fasts during the day, and doesn't eat meat, and is a very wise man.
His Responsa and rulings are widely brought down in the writings of the Poskim. Rabeinu Osher died in the year 1210.
(link: http://www.pedhatzur.net/biography13.htm#(65))
Rabbi Zarchiya was born into a Rabbinic family called Yitzhari of Gerona.
His father was Isaac Ha-Levi, a Talmudic scholar in Provence, and the son of Zerachiah Ha-Levi, his namesake.
The elder Zerachiah was a son of Shem Tov Ha-Levi, one of the greatest Talmudic scholars in Provence, who claimed direct descent of the prophet Samuel, who according to Jewish tradition was a direct descendant of Yitzhar (hence the family name "Ha-Yitzhari"), son of Kehath, son of Levi, son of Jacob.
In his youth, Zerachiah moved to Provence and studied with the Talmudic scholars of Narbonne (one of them was the famous Moshe ben Yosef). At the age of 19 he wrote a piyyut in Aramaic and devoted himself to halakhic problems. For many years thereafter he lived in Lunel (studying with Meshullam of Lunel), but the conflicts, disputes and quarrels constantly splitting the community forced him to leave.
Zerachiah was not only a thorough Talmudist of great erudition, with an analytic and synthetic mind, but he was also deeply versed in Arabic literature, in philosophy,and in astronomy, and was, above all, a gifted poet, combining elegance of style with elevation of sentiment.
Judah Ben Saul Ibn Tibbon said of Zerachiah: "he was unique in his generation and wiser than I", and praised him for his elaborate style of writing. Jehudah Ibn Tibbon sent his son Samuel ibn Tibbon to study with Zerachiah.
Sefer Ha-Maor
Zerachiah knew Arabic well and quickly absorbed the disciplines studied in Provence, but from his writings one could easily feel the tension that existed between him and his surroundings. Fame of a scholar and expert on halakhic problems came to him thanks to his book Sefer Ha-Maor which was begun when he was 19 years old, and was completed in the 1180s.
The book is divided into two parts: Ha-Maor Ha-Gadol (the great light) and Ha-Maor Ha-Katan (the small light). In the first part the issues connected to Talmudic tractates "Berachot", "Mo'ed" and "Chullin" are discussed, and in the second part - "Nashim" and "Nezikin". In this book the ReZaH consistently and critically objects to the Rif's views, but at the same time holds him and his works in high esteem.
These writings belong to a special kind of Rabbinical literature - so-called "objections" raised by the scholars of Provence against attempts by the scholars from "Eretz Islam" to force the adoption of their halakhot and commentaries.
From this point of view, Zerachiah stands together with Abraham ben David of Posquieres, known because of his objections to Maimonides , though even between them there was sufficient difference of opinion.
Zerachiah, in many cases, prefers the variants of commentaries supplemented by Rashi, and, to a great extent, he relies upon the methods of the scholars of France in commentaries on Gemara. From this point of view, the works of Zerachiah reflect a mingling of the school of halakha and the drasha of the scholars of Spain and France not uncommon in Provence.
Zerachiah's independence also displeased the conservatives, however, and refutations of his criticisms were written by Nahmanides under the title Milḥamot Adonai, and by Abraham ben David of Posquières, who alluded in his harsh fashion to Zerahiah as an immature youth who had had the audacity to criticize his master, and even accused him of having appropriated some of his (Abraham's) own interpretations without mentioning the author. A justification of Zerahiah's critique was written by Ezra Malki under the title Shemen la-Ma'or, and since 1552 the Sefer ha-Ma'or has always been printed together with Alfasi.
Sefer Ha-Tsava
Additionally, Zerachiah wrote the book Sefer Ha-Tsava, which explained 13 principles of drasha used in Gemarah and composed various halakhoth related to shechita and Niddah, etc. At the same time endeavored to show that Alfasi had not observed the principles laid down in the Talmud for halakic interpretation.
This work, like its predecessor, was criticized by Naḥmanides, who justified Alfasi. Major differences in opinion also emerged between Zerachiah and the Ravad III who wrote objections to the Sefer Ha-Maor. Zerachiah replied in kind, writing objections to the Ravad's work Baalei Ha-Nefesh which were full of sarcasm and personal attacks. Both the Sefer Ha-Tsava and the criticism of Naḥmanides were inserted in the Sefer Temim De'im (§§ 225, 226, Venice, 1622), and were also published separately at Shklov in 1803.
Other Works
Zerachya was likewise the author of the following works: Hilkot Sheḥiṭah u-Bediḳah, mentioned in the Sefer ha-Ma'or at the end of the first chapter on the treatise Ḥullin; Hassagot 'al Ba'ale ha-Nefesh, a critique of RABaD's treatise on the laws relating to women, published in part with the Ba'ale ha-Nefesh (Venice, 1741; Berlin, 1762); Dibre Ribot, a controversy with RABaD on civil jurisprudence, mentioned in the Sefer ha-Ma'or on Baba Meẓi'a and cited in part by Bezaleel Ashkenazi in his Shiṭṭah Meḳubbeẓet on Baba Meẓi'a, p. 98a; Sela' ha-Maḥaloḳot, mentioned in the Sefer ha-Ma'or at the end of the first chapter of Shebu'ot; Pitḥe Niddah, quoted by the author's grandson in his Bedeḳ ha-Bayit (vii. 3); a dissertation on the Mishnah Kinnim, published at Constantinople in 1795; and responsa, mentioned in the "Sefer ha-Ma'or" at the end of the second chapter of Giṭṭin and quoted in the "Sefer ha-Terumot" (xlv. 1).
Zerachya was the author of numerous liturgical poems, eighteen of which are found in the Sephardic Maḥzor. His poetry is included in various liturgical rites and was published in a critical edition by B. Bar-Tikva.
Legacy
Zerachia Halevi influenced greatly the following generations of rabbis and scholars, and some of them wrote responsa in his defense, among them Nahmanides, who previously had been his irreconcilable critic. Even Ravad, who outlived his friend and rival by 13 years, softened his tone after Zerachiah's death and wrote about him with great respect, criticizing him only on the substance of issues under consideration.
Birth year listed as c. 1125 by one source.
http://wiki.geni.com/index.php/Jewish_Dynasties
http://www.horowitzassociation.org/
Wrote "Megilas Hanechama"
Zerachiah ha-Levi of Girona
From Wikipedia, the free encyclopedia
Zerachiah ben Isaac Ha-Levi Gerondi (Hebrew: זרחיה הלוי), called the ReZaH, RaZBI or Baal Ha-Maor (author of the book Ha-Maor) was born about 1125 in the town of Gerona, Spain – hence the name Gerondi – and died after 1186 in Lunel. He was a famous rabbi, Torah and Talmud commentator and a poet.
•
Biography
Zerachiah was born into a Rabbinic family called Yitzhari of Gerona. His father was Isaac Ha-Levi, a Talmudic scholar in Provence, and the son of Zerachiah Ha-Levi, his namesake. The elder Zerachiah was a son of Shem Tov Ha-Levi, one of the greatest Talmudic scholars in Provence, who claimed direct descent of the prophet Samuel, who according to Jewish tradition was a direct descendant of Yitzhar (hence the family name "Ha-Yitzhari"), son of Kehath, son of Levi, son of Jacob.
In his youth, Zerachiah moved to Provence and studied with the Talmudic scholars of Narbonne (one of them was the famous Moshe ben Yosef). At the age of 19 he wrote a piyyut in Aramaic and devoted himself to halakhic problems. For many years thereafter he lived in Lunel (studying with Meshullam of Lunel), but the conflicts, disputes and quarrels constantly splitting the community forced him to leave.
Zerachiah was not only a thorough Talmudist of great erudition, with an analytic and synthetic mind, but he was also deeply versed in Arabic literature, in philosophy,and in astronomy, and was, above all, a gifted poet, combining elegance of style with elevation of sentiment. Judah Ben Saul Ibn Tibbon said of Zerachiah: "he was unique in his generation and wiser than I", and praised him for his elaborate style of writing. Jehudah Ibn Tibbon sent his son Samuel ibn Tibbon to study with Zerachiah.
•Works
Sefer Ha-Maor
Zerachiah knew Arabic well and quickly absorbed the disciplines studied in Provence, but from his writings one could easily feel the tension that existed between him and his surroundings. Fame of a scholar and expert on halakhic problems came to him thanks to his book Sefer Ha-Maor which was begun when he was 19 years old, and was completed in the 1180s.
The book is divided into two parts: Ha-Maor Ha-Gadol (the great light) and Ha-Maor Ha-Katan (the small light). In the first part the issues connected to Talmudic tractates "Berachot", "Mo'ed" and "Chullin" are discussed, and in the second part - "Nashim" and "Nezikin". In this book the ReZaH consistently and critically objects to the Rif's views, but at the same time holds him and his works in high esteem.
These writings belong to a special kind of Rabbinical literature - so-called "objections" raised by the scholars of Provence against attempts by the scholars from "Eretz Islam" to force the adoption of their halakhot and commentaries. From this point of view, Zerachiah stands together with Abraham ben David of Posquieres, known because of his objections to Maimonides , though even between them there was sufficient difference of opinion. Zerachiah, in many cases, prefers the variants of commentaries supplemented by Rashi, and, to a great extent, he relies upon the methods of the scholars of France in commentaries on Gemara. From this point of view, the works of Zerachiah reflect a mingling of the school of halakha and the drasha of the scholars of Spain and France not uncommon in Provence.
Zerachiah's independence also displeased the conservatives, however, and refutations of his criticisms were written by Nahmanides under the title Milḥamot Adonai, and by Abraham ben David of Posquières, who alluded in his harsh fashion to Zerahiah as an immature youth who had had the audacity to criticize his master, and even accused him of having appropriated some of his (Abraham's) own interpretations without mentioning the author. A justification of Zerahiah's critique was written by Ezra Malki under the title Shemen la-Ma'or, and since 1552 the Sefer ha-Ma'or has always been printed together with Alfasi.
Sefer Ha-Tsava
Additionally, Zerachiah wrote the book Sefer Ha-Tsava, which explained 13 principles of drasha used in Gemarah and composed various halakhoth related to shechita and Niddah, etc. At the same time endeavored to show that Alfasi had not observed the principles laid down in the Talmud for halakic interpretation.
This work, like its predecessor, was criticized by Naḥmanides, who justified Alfasi. Major differences in opinion also emerged between Zerachiah and the Ravad III who wrote objections to the Sefer Ha-Maor. Zerachiah replied in kind, writing objections to the Ravad's work Baalei Ha-Nefesh which were full of sarcasm and personal attacks. Both the Sefer Ha-Tsava and the criticism of Naḥmanides were inserted in the Sefer Temim De'im (§§ 225, 226, Venice, 1622), and were also published separately at Shklov in 1803.
•Other Works
Zerachya was likewise the author of the following works: Hilkot Sheḥiṭah u-Bediḳah, mentioned in the Sefer ha-Ma'or at the end of the first chapter on the treatise Ḥullin; Hassagot 'al Ba'ale ha-Nefesh, a critique of RABaD's treatise on the laws relating to women, published in part with the Ba'ale ha-Nefesh (Venice, 1741; Berlin, 1762); Dibre Ribot, a controversy with RABaD on civil jurisprudence, mentioned in the Sefer ha-Ma'or on Baba Meẓi'a and cited in part by Bezaleel Ashkenazi in his Shiṭṭah Meḳubbeẓet on Baba Meẓi'a, p. 98a; Sela' ha-Maḥaloḳot, mentioned in the Sefer ha-Ma'or at the end of the first chapter of Shebu'ot; Pitḥe Niddah, quoted by the author's grandson in his Bedeḳ ha-Bayit (vii. 3); a dissertation on the Mishnah Kinnim, published at Constantinople in 1795; and responsa, mentioned in the "Sefer ha-Ma'or" at the end of the second chapter of Giṭṭin and quoted in the "Sefer ha-Terumot" (xlv. 1).
Zerachya was the author of numerous liturgical poems, eighteen of which are found in the Sephardic Maḥzor. His poetry is included in various liturgical rites and was published in a critical edition by B. Bar-Tikva.
•Legacy
Zerachia Halevi influenced greatly the following generations of rabbis and scholars, and some of them wrote responsa in his defense, among them Nahmanides, who previously had been his irreconcilable critic. Even Ravad, who outlived his friend and rival by 13 years, softened his tone after Zerachiah's death and wrote about him with great respect, criticizing him only on the substance of issues under consideration.
Berdichevsky-Sokolka Families Tree - HaLevi, Zerachya (Baal HaMaor)
Also known as RaZah, RaZBI and Baal Ha-Maor (completed the book in 1180) after his book by this name. Zerahiah was thorough Talmudist of great education, with an analytic and synthetic mind, but he was also deeply versed in Arabic literature, in Philosophy, and astronomy , and was, above all a gifted poet, combining elegance of style with elevation of sentiment.
זרחיה בן יצחק הלוי גירונדי - הרז"ה
Baal Ha-Maor (author of the book Ha-Maor)
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Rabbi Yehuda Halevi Shealtiel-He...
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