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Mar-Zutra III, also called Mar-Zutra bar Mar-Zutra, according to the Seder Olam Zutta, was the posthumous and only son of the 30th Exilarch of Babylon, Mar-Zutra II. He lived at the beginning of the Savora period. Mar-Zutra II had been crucified on the bridge of Mahuza by King Kavadh I for allegedly trying to obtain by force of arms a sort of political independence for the Jews of Babylon. Mar-Zutra III, who was born on the same day as his father's death, did not attain the office of exilarch. He was raised secretly and traveled in 520 CE, aged 18, to the Land of Israel. where he became head of the Academy of Tiberias or "Sanhedrin", under the title of "Resh Pirka" ('Aρχιφεκίτησ), several generations of his descendants succeeding him in this office. His grandson, Paltoi ben Abaye and great-grandson, Zemah ben Paltoi both served as the Gaon of Pumbedita.
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Johanan was a Jewish Exilarch of the 2nd century AD succeeding his brother Nahum. according to the Seder Olam Zutta. He is either the son or descendant of Akkub, although more likely he is the son of Ahijah. The date of his tenure is disputed.
Shaphat was a Jewish Exilarch of the 2nd century AD succeeding his father Johanan. Little is known about him or the office of the exilarch at this time. His name is found in most surviving genealogical lines of Davidic descent. He was the father of his successor Huna Kamma, who is the first exilarch whose authority was recognized outside of the realm of Babylonia.
Ahijah was a Jewish Exilarch of the 2nd century AD. There are no known holders of the office prior to his tenure. His name does not appear in the Seder Olam Zutta. He is potentially the son of Akkub who is commonly noted in contemporary Jewish genealogies.
Hasdai, or Hisday, a derivative of 'Hasadiah', was a Jewish Exilarch of the late 7th century AD, succeeding his father Bostanai to the office. Some sources allege he left no male heirs, and the succession went with the descendants of his brother, Baradoi. Alternatively, the exilarch Solomon I is said to be his son and eventually heir. Little to nothing is known about his tenure as exilarch beyond the legal dispute that he had with his Persian half-siblings and their mother.
Traditional Jewish chronology. Jewish tradition has long preserved a record of dates and time sequences of important historical events related to the Jewish nation, including but not limited to the dates fixed for the building and destruction of the Second Temple, and which same fixed points in time are well-documented and supported by ancient works, although when compared to the synchronistic chronological tables of modern-day chroniclers, belabored mostly by western scholars of history, they are, notwithstanding, often at variance with their modern dating system. Discrepancies between the two systems may be as much as 2 years, or well-over 100 years, depending on the event. Prior to the adoption of the BC / AD era of computation and its synchronization with the regnal years of kings and Caesars recorded in historical records, Jews made use of the earlier Seleucid era counting, or, in Hebrew, minyan li-šṭarōth, by which historical dates were marked, from the time of Alexander the Great.
References
- ↑ Astren, Fred (July 2, 2004). Karaite Judaism and Historical Understanding. Univ of South Carolina Press. ISBN 9781570035180 – via Google Books.
- ↑ Goode, Alexander D. (1940). "The Exilarchate in the Eastern Caliphate, 637-1258". The Jewish Quarterly Review. 31 (2): 149–169. doi:10.2307/1452602. JSTOR 1452602 – via JSTOR.
- ↑ Silver, Daniel Jeremy (June 30, 2012). "Maimonidean Criticism and the Maimonidean Controversy, 1180-1240". Brill Archive – via Google Books.
- ↑ Herman, Geoffrey (July 2, 2012). A Prince Without a Kingdom: The Exilarch in the Sasanian Era. Mohr Siebeck. ISBN 9783161506062 – via Google Books.
- ↑ "Exilarch". www.jewishvirtuallibrary.org.