| Honorific-Prefix: | RaMHaL |
| Moshe Chaim Luzzatto | |
| Rabbi | |
| Birth Name: | Moshe Chaim Luzzato |
| Birth Date: | 1707 |
| Birth Place: | Padua, Republic of Venice |
| Death Date: | 16 May 1746 |
| Death Place: | Acre, Ottoman Empire |
| Yahrtzeit: | 26 Iyar 5506 |
| Father: | Jacob Vita |
| Mother: | Diamente |
Moshe Chaim Luzzatto (Hebrew: משה חיים לוצאטו, also Moses Chaim, Moses Hayyim, also Luzzato) (1707 - 16 May 1746 (26 Iyar 5506)), also known by the Hebrew acronym RaMCHaL (or RaMHaL,), was a prominent Italian Jewish rabbi, kabbalist, and philosopher.
Moshe Chaim Luzzatto was born in 1707 in the Jewish ghetto of Padua, Republic of Venice. The son of Jacob Vita and Diamente Luzzatto,[1] he received classical Jewish and Italian education, showing a predilection for literature at a very early age. He may have attended the University of Padua and certainly associated with a group of students there, known to dabble in mysticism and alchemy. With his vast knowledge in religious lore, the arts, and science, he quickly became the dominant figure in that group. His writings demonstrate mastery of the Tanakh, the Talmud, the rabbinical commentaries and codes of Jewish law and Kabbalah.
At an early age, he began a thorough study of the Hebrew language and of poetic composition. He wrote epithalamia and elegies, a noteworthy example of the latter being the dirge on the death of his teacher Cantarini, a lofty poem of twenty-four verses written in classical Hebrew. Before age 20, he had begun his composition of 150 hymns modeled on the biblical Psalter. In these psalms, composed in conformity with the laws of parallelism, he freed himself from all foreign influences, imitating the style of the Bible so faithfully that his poems seem entirely a renaissance of biblical words and thoughts. They provoked the criticism of the rabbis, however, and were one of the causes of the persecutions to which Luzzatto was later subjected. R. Jacob Poppers of Frankfurt-on-the-Main thought it unpardonable presumption to attempt to equal the "anointed of the God of Jacob". Only two psalms are known of which it can with certainty be said that they belonged to Luzzatto's psalter; in addition seven hymns by him which were sung at the inauguration of the enlarged Spanish synagogue at Padua appeared in the work "Ḥanukkat ha-Maron" (Venice, 1729); but it is not certain whether they were taken from the psalter.
As a youth Luzzatto essayed also dramatic poetry, writing at the age of 17 his first biblical drama, "Shimshon u-Felistim", (of which only fragments have been preserved, in another work of his). This youthful production foreshadows the coming master; it is perfect in versification, simple in language, original and thoughtful in substance. This first large work was followed by the "Leshon Limmudim," a discussion of Hebrew style with a new theory of Hebrew versification, in which the author showed his thorough knowledge of classical rhetoric. It is in a certain sense a scientific demonstration of the neoclassic Italian style, in contrast with the medieval. There is a vast difference between Luzzatto's style, which recalls the simplicity, smoothness, and vigor of the Bible, and the insipid, exaggerated, and affected work of his contemporaries. The book, dedicated to his teacher Bassani, was printed at Mantua 1727, with a text which deviates from the manuscript formerly in the possession of M. S. Ghirondi.
In the same year or somewhat later, Luzzatto wrote his allegorical festival drama "Migdal 'Oz" (or "Tummat Yesharim"), on the occasion of the marriage of his friend Israel Benjamin Bassani. This four-act play, which shows Latin and Italian as well as biblical influence, illustrates the victory of justice over iniquity. It is masterly in versification and melodious in language, the lyrical passages being especially lofty; and it has a wealth of pleasing imagery reminiscent of Guarini's "Pastor Fido." The drama was edited by M. Letteris, and published with notes by S. D. Luzzatto and prolegomena by Franz Delitzsch, Leipsic, 1837.
The turning point in Luzzatto's life came at the age of twenty, when he claimed to have received direct instruction from an angel (known as a maggid). While stories of such encounters with celestial entities were not unknown in kabbalistic circles, it was unheard of for someone of such a young age. His peers were enthralled by his written accounts of these "Divine lessons", but the leading Italian rabbinical authorities were highly suspicious and threatened to excommunicate him. Just decades earlier another young mystic, Sabbatai Zevi (1626–1676), had rocked the Jewish world by claiming to be the Messiah. Although, at one point, Zevi had convinced many European and Middle Eastern rabbis of his claim, the episode ended with him recanting and converting to Islam. The global Jewish community was still reeling from that, and the similarities between Luzzatto's writings and Zevi's were perceived as being particularly dangerous and heretical. In some of his revelations Luzzato even described Moses, Abraham and Elijah introducing themselves to him and calling him "my mentor", this infuriated many rabbis, especially Moshe Hagiz, who considered his writings heretical and ordered the burning of all his writings.[2] Other rumors were spread that Luzzato has authored a new book of Psalms that was meant to supplant the Davidic Psalms in the messianic age, a claim which Luzzato and his mentor Yeshayahu Basan have vigorously denied.[3]
These writings, only some of which have survived, are often misunderstood to describe a belief that Luzzatto and his followers were key figures in a messianic drama that was about to take place. In this contentious interpretation, he identified one of his followers as the Messiah, son of David, and assumed for himself the role of Moses, claiming that he was that biblical figure's reincarnation.
After threats of excommunication and many arguments, Luzzatto finally came to an understanding with the leading Italian rabbis, including his decision not to write the maggid lessons or teach mysticism and hand over all his writings to his mentor Yeshayahu Basan. In 1735, Luzzatto left Italy for Amsterdam, believing that in the more liberal environment there, he would be able to pursue his mystical interests. Passing through Germany, he appealed to the local rabbinical authorities to protect him from the threats of the Italian rabbis. They refused and forced him to sign a document stating that all the teachings of the maggid were false.
But the controversy wasn't entirely over yet. Rumors were spread that Luzzato's mentor Yeshayahu Basan sympathized with his pupil and even sent him back some of his writings to publish. This caused a major uproar and many heated letters passed between Moshe Hagiz and Yaakov Poppers and Basan threatening to undermine the latter's authority if he did not hand over the box with Luzzato's writings to the rabbis of Venice. In one letter, Moshe Hagiz, Luzzato's staunchest opponent, calls Luzzato a wretched renegade who betrayed his religion, and lost his portion in the world to come, calling and urging for the burning of all his writings.[4] Basan was forced to hand over Luzzato's writings to Poppers which he subsequently buried deep in the ground and burnt some of the writings he deemed heretical.[5]
When Luzzatto finally reached Amsterdam, he was able to pursue his Kabbalah studies relatively unhindered. Earning a living as a diamond cutter, he continued writing but refused to teach. It was in this period that he wrote his magnum opus the Mesillat Yesharim (1740), essentially an ethical treatise but with certain mystical underpinnings. The book presents a step-by-step process by which every person can overcome the inclination to sin and might eventually experience a divine inspiration similar to prophecy. Another prominent work, Derekh Hashem (The Way of God) is a concise work on the core theology of Judaism. The same concepts are discussed in brief in a smaller book called Maamar HaIkarim (the English translation of this book is now available on the Web with the title "Essay on Fundamentals"). Da'at Tevunot ("The Knowing Heart") also found its existence in Amsterdam as the missing link between rationality and Kabbalah, a dialogue between the intellect and the soul. On the other hand, Derech Tevunot ("The Way of Understanding") introduces the logic which structures Talmudic debates as a means to understanding the world.
One major rabbinic contemporary who praised Luzzatto's writing was Rabbi Eliyahu of Vilna, the Vilna Gaon (1720–1797), who was considered to be the most authoritative Torah sage of the modern era as well as a great kabbalist himself. He was reputed to have said after reading the Mesillat Yesharim, that were Luzzatto still alive, he would have walked from Vilna to learn at Luzzatto's feet.[6] [7] He stated that having read the work, the first ten chapters contained not a superfluous word.
Luzzatto also wrote poetry and drama. Although most of it is seemingly secular, some scholars claim to have identified mystical undertones in this body of work as well. His writing is strongly influenced by the Jewish poets of Spain and by contemporary Italian authors.
The cantor of the Sephardic synagogue in Amsterdam, Abraham Caceres, worked with Luzzatto to set several of his poems to music.[8] [9]
Frustrated by his inability to teach Kabbalah, Luzzatto left Amsterdam for the Holy Land in 1743, settling in Acre. Three years later, he and his family died in a plague.
Though it is accepted by scholars that his tomb is in Kafr Yasif, where some assume to have identified it, his burial place is traditionally said to be near the Talmudic sage Rabbi Akiva in Tiberias, northern Israel. It is noteworthy that there are many scholars who make some comparison between the Ramchal and Rabbi Akiva. Some believe that the Ramchal is actually a Gilgul (reincarnation) of Rabbi Akiva. Probably also because Kafr Yasif is now an Arab town while Tiberias is Jewish, the Tiberias tomb is the destination of almost all of the pilgrims seeking his final resting place.
Luzzato's original synagogue in Akko was razed by the city's Bedouin ruler, Zahir al-Umar, in 1758, who built a mosque on top of it. In its place, the Jews of Akko received a small building north of the mosque which still functions as a synagogue and bears Luzzato's name.[10]
A century after his death, Luzzatto was rediscovered by the Musar movement, which adopted his ethical works. It was the great Torah ethicist, Israel Salanter (1810–1883), who placed the Messilat Yesharim at the heart of the Musar (ethics) curriculum of the major yeshivas of Eastern Europe.Derech Hashem, Luzzato's treatise on Jewish theology, eventually came to be considered as an authoritative guide of Jewish theology. The work is a compilation of authoritative opinions found in Talmudic sources.
Most of his writings were burned, though some did survive. From the Zoharic writings, the 70 Tikkunim Hadashim re-appeared in 1958 against all odds, in the main library of Oxford. "Arrangements" of thoughts, these Tikkunim expose 70 different essential uses of the last verse of the Humash (the five books of Moses). Supposedly taught word-by-word in Aramaic by Luzzatto's "Maggid," they parallel the Tikunei haZohar ("Rectifications of the Zohar"), ascribed by some to Rabbi Simeon bar Yochai, the Rashbi, which expose the 70 fundamental understandings of the first verse of the Humash (Books of Moses).
The Hebrew writers of the Haskalah, the Jewish expression of the Enlightenment, greatly admired Luzatto's secular writings and deemed him the founder of modern Hebrew literature. His cousin, the poet Ephraim Luzzatto (1729–1792), also exerted genuine influence on the first stirrings of modern Hebrew poetry.
Following are a selection of other books written by RaMChaL:[11]