Monthly Archives: November 2015

Part Two: Rabbi Moshe Chaim Luzzatto’s Works

The class can be found here.


Part Two: Rabbi Moshe Chaim Luzzatto’s Works


Although he’s best known for Messilat Yesharim (“The Path of the Just”) and Derech Hashem (“The Way of G-d), Ramchal authored dozens and dozens of significant works in his short life. We’ll cite them now in chronological order (with thanks to R’ M. Shriki’s Ohr HaGanuz) and offer a thumbnail description of each.

Ramchal wrote a play at age 16 (in 1723) entitled Ma’aseh Shimshon (“The Story of Samson”) based on the life of the mighty Samson. At age 17 (1724) he wrote Lashon Limudim (“A Tongue for Teaching” [see Isaiah 50:4]) a text on the art of rhetoric, metaphor and style. At age 20 (1727) he wrote 150 chapters of an original book of psalms, as well as a poetic work entitled Migdal Oz (“A Tower of Strength”) with Kabbalistic references in the form of an allegory.

A number of works were composed in 1729 when Ramchal was 22, some of which were directly dictated by the Maggid or at least inspired by his revelations. They include Zohar Kohelet (“The Zohar to the Book of Ecclesiastes”) which was 3000 hand-written pages long (!) but hasn’t been uncovered since; Shivim Tikkunim (“Seventy Tikkunim“), which parallels the seventy Tikkunei Zohar, but while the latter were 70 interpretations of the very first verse of Torah, Ramchal’s work interpreted the very last Torah verse); Zohar Tinyanah (“A Second Zohar”), which no longer exists; and Klallot HaIllan (“The Principle Elements of The Tree [of Life]”), a synopsis of the Ari’s basic work of Kabbalah, “The Tree of Life”, comprised of 10 pithy, Mishna-like chapters.

He composed quite a number of short discourses when he was 23 (in 1730) including Ma’amar Hashem (“A Discourse on G-d”); Ma’amar HaMerkava (“A Discourse on The Chariot”), which explicated Ramchal’s understanding of Ezekiel’s great mystical vision; Ma’amer Shem MemBet (“A Discourse on the 42 letter Name [of G-d]”); Ma’amar HaDin (“A Discourse on [Divine] Judgment”); Ma’amar HaChochma (“A Discourse on Wisdom”), that focuses on Rosh Hashanna, Yom Kippur, and Passover from a Kabbalistic perspective; Ma’amar HaGeulah (“A Discourse on The Redemption”), which is available at; Ma’amar HaNevuah (“A Discourse on Prophecy”); Mishkanei Elyon (“Exalted Towers”), a Kabbalistic understanding of the Holy Temple with a depiction of the third Temple’s dimensions; Ain Yisrael (“The Well of Israel”) whose contents are unknown but which is assumably a collection of Aggadic literature in the style of the classic work, Ain Yaakov (“The Well of Jacob”); Milchamot Hashem (“The Wars of G-d”), which defends Kabbalah against its distracters; and Kinnat Hashem Tzivakot (“An ardent [Defense] for The L-rd of Hosts”), which offers details about the redemption and the Messiah.

At age 24 (in 1731) he wrote a commentary to one of the most arcane corners of the Zohar known as Iddrah Rabbah (“The Great Threshing Room”) which has been come to known as Adir Bamarom (“[G-d is] Mighty on High” [see Psalms 93:4]); and Iggerot Pitchei Chochma v’Da’at (“Letters [to Serve] as an Opening to Wisdom and Knowledge”), meant to spell out and explain certain erudite principles of the Jewish faith according to the Kabbalah.

In 1732 he only wrote one work: Sefer Daniel (“The Book of Daniel”), an esoteric commentary to this Biblical work.

Ramchal wrote both Tiktu Tephilot (“515 Prayers”) that focused on prayers for the revelation of G-d’s sovereignty (which is the underlying theme in all of his writings to one extent or another); and Kitzur Kavvanot (“Abbreviated Intentions”) which allows the reader an overview of the Ari’s recorded prayer-intentions, in 1733 at age 26.

He was especially productive at age 27 (in 1734), having written Ma’amar HaVechuach (“A Discourse [that serves as] The Argument “) that pits a Kabbalist against a rationalist as each tries to defend his way of thinking (the Kabbalist wins, by the way); Klach Pitchei Chochma (“138 Openings to Wisdom”) one of Ramchal’s most important works in that it lays out his thinking about the symbolic nature of the Ari’s writings and Ramchal’s own explanations of those symbols; Areichat Klallot HaIllan (“A Dictionary of The Principle Elements to The Tree [of Life]”) the context of this is actually unknown but it could be assumed that the title is self- explanatory; Klallim (“Principle Elements”) a series of short and pithy presentations of the main principles of the Kabbalistic system said outright; Da’at Tevunot (“Knowing the Reasons”), a work that explains several of Maimonides’s 13 Principles of the Faith according to Kabbalah; Peirush al Midrash Rabbah (“A Commentary on Midrash Rabbah“) that isn’t Kabbalistic so much as symbolic; plus an additional 40 or so works which we’ve lost track of.

At age 29 (in 1736) he wrote Derech Hashem (“The Way of G-d”), a succinct laying-out of the fundamentals of the Jewish faith touching upon mankind’s obligations in this world and its relations to G-d, also available at ; Ma’amar al HaAggadot (“A Discourse on Aggadah”) which is an explanation of how to understand Aggadic literature in a serious manner; and Ma’amar HaIkkurim (“A Discourse on the Fundamentals”) a short and succinct laying-out of the fundamentals of the Jewish religion like “The Way of G-d” that touches upon certain other themes, also at

Ramchal wrote Derech Chochma (“The Way of Wisdom”), which serves as a dialogue between a young person and a sage with the latter setting out a lifetime course of Torah study culminating in the study of Kabbalah, in 1737 at age 30; and Vichuach HaChocham v’HaChassid (“The Argument between The Sage and the Pious Man”) which is actually a first draft of Messilat Yesharim that only resurfaced recently, the following year at age 31.

Messilat Yesharim (“The Path of the Just”) itself, his most famous work that enables its readers to grow in piety step by step, was written when he was 33 (in 1740), as well as Sefer HaDikduk (“The Book of Grammar”; Sefer HaHigayon (“The Book of Logic”) that lays out the correct way to think and analyze; Ma’amar al HaDrasha (“A Discourse on Homilies”) that encourages the study of Kabbalah and Mussar; Sefer Hamalitza (“The Book of Style”) that offers the art of accurate writing and expression; and Derech Tevunot (“the Way of Understanding”) which explains the Talmudic way of thinking.

His last work (that we know of), was composed in 1743 at age 36. It’s entitled LaYesharim Tehilla (“Praise be to the Upright”) and its a poetical work.

And a trove of other poems, prayers, letters, and comments upon numerous Torah verses were written by him at various stages as well.


(c) 2015 Rabbi Yaakov Feldman

Feel free to contact me at


AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on entitled “Spiritual Excellence” and “Ramchal”.



Part One: Da’at Tevunot — The Life of Rabbi Moshe Chaim Luzzatto

We’ll be exploring Ramchal’s Da’at Tevunot (popularly but inaccurately translated as “The Knowing Heart” but better translated as “Knowing The Answers”) as offered at . Here’s our first installment.


The Life of Rabbi Moshe Chaim Luzzatto



There are certain lives that are inherently captivating, and Rabbi Moshe Chaim Luzzatto’s was certainly that. Born in Paduah, Italy in 1707 to wealthy parents, he took to literature and Torah studies early on. In fact, that early interest in literature served his writing style well throughout his life, and his Torah studies formed the basis of his literary output.

He obviously mastered all of Tanach, Talmud, and all sorts of rabbinical commentaries and halachic codes, as one can see by his profuse and authoritative quotations from traditional sources throughout his writings. And he clearly acquired a profound command of Kabbalah since he was known to have memorized all the writings of the Ari when he was 14.

Rabbi Moshe Chaim Luzzatto (known as Ramchal) was a student of one of the greatest rabbis and kabbalists in Italy at the time, Rabbi Yeshaya Bassan, from early on to age 15 when Rabbi Bassan left Paduah to fill his father-in-law’s rabbinical position. Rabbi Bassan’s father-in-law was the great Kabbalist Rabbi Binyamin HaKohen, who was himself a student of the famous Kabbalist, Rabbi Moshe Zacuto. So Ramchal’s teachings clearly followed the path of a well known kabbalistic tradition. Ramchal himself had a couple of profound meetings with Rabbi HaKohen at the end of the latter’s life in which he discussed his own Kabbalistic insights. We’ll cite one of Ramchal’s revealing letters to the elder kabbalist shortly.

At age 17 Ramchal joined a small, clandestine group of pietists known as “Mevakshei Hashem” (Seekers of G-d). Among the things they demanded of their members, aside from devout and altruistic allegiance to Torah study and mitzvah observance, was that each member commit himself to a set and inviolable study-schedule that was solely dedicated to the well-being of the Jewish Nation and to “Tikkun HaShechina” (the rectification of the Divine Presence in the world). The entire group most especially concentrated on an around-the-clock study of the Zohar, with each member taking his turn, and the next in line starting his course of study some 15 minutes before the previous ended his (as the one following him started his study session 15 minutes beforehand) to ensure a sure flow of study. Ramchal received semicha (i.e., he was formally ordained) at age 19, while yet a member of Mevakshei Hashem.


The phenomenon that most especially defined his life was the series of times that a Maggid (a Heavenly Agent) appeared to him and provided him with direct instruction, starting at age 20. While the experience itself was personally uplifting and enlightening, and allowed Ramchal the sort of profound insights that affected his works (and even provided the very wording in several instances), it also lead to the great and terrible polemic that plagued him for years and nearly closed off his works from us.

Here’s a quote from remarks that a student of Ramchal’s, Rabbi Yekutiel Gordon, made in a letter about some of these appearances to a leading Italian rabbi, when Ramchal was 22.

“There is a young man here, tender in years, (who) is a holy man: my master and teacher … Rabbi Moshe Chaim Luzzatto. For these past two and a half years a Maggid has appeared to him … who reveals wondrous mysteries to him …. With the approval of the Holy One, blessed be He and His Shechina, the Maggid ordered him to compose a Book of the Zohar, called in Heaven ‘The Second Zohar’ ….

“This is what happens (when the Maggid, referred to here as “the angel”, appears). The angel speaks out of Ramchal’s mouth but we, his disciples, hear nothing. The angel begins to uncover great mysteries to him. Then my master orders Elijah to come to him, and he comes to uncover mysteries of his own. Sometimes, Metatron, the great (heavenly) prince, also comes to him, as well as ‘The Faithful Shepherd’ (i.e., Moses), our forefather Abraham, Rabbi Hamnuna the Elder, … the Messiah, and Adam ….

“To sum up, nothing is hidden from him. At first permission was only granted (from Heaven) to reveal to him the mysteries of the Torah, but now all sorts of things are revealed to him. But no one outside our circle knows of it …. As he has demonstrated to all, no one before him has had this kind of merit since the time of Rabbi Shimon bar Yohai (the author of the Zohar).”

Ramchal himself spoke of the revelations, among other things about himself, in one of his letters to Rabbi Binyamin HaKohen, whom we’d cited above.

“The L-rd who is righteous and who searches all hearts is my witness in Heaven and my testimony on high as to why I have kept (my revelations) secret from your honor …. But now that the matter is public knowledge … I am very pleased to hear that you know of it … (and) I am especially glad to know that your honor, in his goodness and integrity, accepts it as true and reliable ….

“G-d-fearing people come to me every day to hear the new things that G-d tells me. Many young men who had once walked in the vain ways of young people have now, thank G-d, … returned to G-d, and come to me to receive Tikkunim (rectifications) for their (past) deeds.

“At this time G-d … wished to reveal a new light (to the world) in the category of the Zohar …. He chose me for this in His mercy. If you were to ask me about the kind of preparations (I engage in to deserve this), what could I say? The truth is that it has come about through G-d’s love alone and has little to do with my preparations for it. Nonetheless, it is also true that I have been zealous for years about reciting Yichudim (mystical recitations of particular Divine Names). I perform a different Yichud nearly every fifteen minutes, and I do this even now, thank G-d …. And the Creator now uses me as the instrument for the fulfillment of His purpose.”

He then went into further detail as follows:

“On the first of Sivan in the year 5487 (1727), as I was reciting a certain Yichud, I fell into a trance. When I awoke, I heard a voice saying: ‘I have descended in order to reveal the hidden secrets of the Holy King’. For a while I stood there trembling, but I soon took hold of myself. The voice kept on speaking and revealed a particular secret to me.

“At the same time on the second day I made sure to be alone in the room, and the voice reappeared to reveal another secret to me. One day he revealed to me that he was a Maggid sent from Heaven and he gave me certain Yichuddim that I was to recite in order for him to appear again.

“I never saw him but I did hear his voice as it spoke though my own mouth. He then allowed me to ask him questions. After about 3 months he revealed to me the Yichuddim I would have to recite to be worthy of having Elijah reveal himself to me. He then charged me to compose a work on Kohelet (Ecclesiastes) on the basis of the mystical meaning of its verses that he had revealed to me, and Elijah came and imparted his own secrets to me. (The Maggid) said that Metatron, the great (heavenly) prince, would be coming to me and that I would know that it is he because of what Elijah had said. From then on I came to recognize each of my visitors. Souls whose identity I know are also revealed to me. Each day I write down the new ideas each of them imparts to me. All these things happen while I lie prostrate, with my face to the ground, and I see the holy souls in human form as in a dream.”


Word of these revelations came to the Rabbinic leaders of the time, and while many of them were effulgent in their praise of the young Kabbalist, some others (of great prominence) were flabbergasted by the idea of so young a person being privy to such revelations, and they did all they could to stifle him.

As dumbfounding as the thought of denying Ramchal’s brilliance and the level of his revelations appear to us now, it was rooted in something quite rational. For only some 100 years before the false messiah Shabbatai Tzvi (d.1676) had wreaked havoc throughout the Jewish world, and nearly undid the foundations of the Faith, G-d forbid. The entire Jewish community was still reeling from that in Ramchal’s time, and beyond. The whole matter is a subject unto itself, but suffice it to say that the leaders of Ramchal’s generation were rightly leery about a new false messiah and any more subsequent threats to our people.

Some rather unkind things were said about Ramchal, though his defenders did laud his trustworthiness as well as his piety. A great deal of Ramchal’s correspondences from the time and afterwards have survived and it’s thus evident that despite and throughout it all, he defended his experiences stoutly while maintaining his lofty perch. In any event, threatened with excommunication, Ramchal swore not to transmit the Maggid’s revelations or teach Kabbalah.

He left Italy for Amsterdam In 1735, and while passing through Germany he appealed to the rabbinical authorities there to advocate for him to the Italian rabbis. They refused and instead forced him to sign a statement denouncing his own experiences. Most of his writings were burned, though some did survive.

He was able to pursue his studies of kabbalah relatively unhindered while in Amsterdam, and was accepted as a great man there. 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 Messilat Yesharim (“The Path of the Just”), as well as Derech Hashem (“The Way of G-d”), Da’at Tevunot (“Knowing the Reasons”), and more.

A major rabbinic near-contemporary who praised Ramchal’s writing was Rabbi Eliyahu of Vilna, the Vilna Gaon (1720-1797), the most authoritative Torah sage of the time as well as a great kabbalist. He was reported to have said after reading “The Path of the Just”, that were Ramchal still alive, he (the Gaon) would have walked from Vilna to learn at his feet. The Holy Maggid of Mezritch (Dov Bair, the successor to the Baal Shem Tov) also praised the “Chassid of Paduah” and his works to the Chassidim. And to this day Ramchal is praised from all corners of the Jewish world as a great mystic, moralist, teacher, tzaddik, and writer.

He left Amsterdam for Israel in 1743 and settled in Acco. Three years later, he and his family died tragically in a plague, and he was buried near Rabbi Akiva in Tiberias.

May the memory of the righteous be a blessing for us all!

(c) 2015 Rabbi Yaakov Feldman

Feel free to contact me at


AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on entitled “Spiritual Excellence” and “Ramchal”.