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REDEMPTION AND PERSECUTION IN THE EYES
OF MOSES HAYIM LUZZATTO AND HIS CIRCLE
BY ELISHEVACARLEBACH
13 Isaiah
Tishby, "R. Moses David Valle and His Status in the Circle of
RaMHa"L,"(Heb.) Zion, * 44, (1979 = Baer MemorialVol.), pp. 265-302.
Valle wrote an anti-Christianpolemical treatise and thousands of pages of
kabbalistic manuscript.Tishby has outlined Valle's own messianic odyssey.
That Luzzatto was able to incorporate Valle, his senior, into his circle as
Messiah ben David, leaving Valle's aspirations intact, yet clearly beneath
Luzzatto'sposition as Moses, was a stroke of genius on Luzzatto'spart. After
Luzzatto'sdeparture,Valle became the leader of the circle.
8 ELISHEVA CARLEBACH [8]
lore was informed by this image of Moses. Two successive
reenactments stand out in Luzzatto's writings: that of Bar
Yohai in the Zohar, the canonical text of the Kabbalah,and of
Isaac Luria in the hagiographicaccount ToledotAR "I.
The character of Bar Yohai is explicitly developed in the
Zohar as a parallelto Moses, the Law giver, as in the following
excerpts:
"R. Simon [bar Yohai] sat ... and explicated the secret lore,
his face illuminating as the sun, the words reaching the
heavens ... Thus they sat for two days, they neither ate nor
drank. On this, R. Simon pronounced: 'And he remained
there with God forty nights, and forty days.' If we were able
to sustain ourselves for a short hour in this way. Moses ...
all the more so."14
"What is written about Moses? 'And the entire nation
would see a column of cloud standingat the entranceof the
tent [signifyingthe presence of Moses] and the people rose
and each bowed at the entrance of his tent.' It is meet for
Moses, faithful prophet, superior to all prophets in the
world, and for that generation,who received the Torah on
Sinai ... But here, in this generation,it is due to the superior
merit of R. Simon that miracles be revealed through
him."15
In the Zohar Bar Yohai is referredto as "Holy Spark"meaning
a sparkof the soul of Moses. Both are givers of a Torahand both
deliver their generation from darknessinto light. Accordingto
the Zohar,the soul of Moses is rebornin each generation,and it
will play a crucial role in the messianic era. Ultimately, Luz-
zatto would return to the compelling image of the original
Moses as his primaryidentification:
"The innermost light was not brought forth until the
advent of Rashb"i [Bar Yohai], ... [because] he is a spark of
Moses our teacher,may he rest in peace;but in truthMoses
14
Zohar, Midrash ha-Ne'elam, II, p. 15a.
15Zohar,II, p. 149a.
[9] MOSESHAYIMLUZATTO
ANDHISCIRCLE 9
was the original and the more important. It is Rashb"iwho
was from his root ...,16
The Zohar contains several narrative segments in addition to
its core of kabbalistic lore. The most important for Luzzatto
were the sections known as the Idra Rabbah [Great Assembly]
and the Idra Zuta [Small Assembly]. The Idrot provide a
reverently detailed description of a ceremonial assembly at
which the participantswere initiated into secrets pertainingto
the final redemption. They were characterizedby an elaborate
oath of secrecy, an extremely selective choice of participants
and great hesitation before the secrets were revealed:
"These sacred teachings, which have not been revealed
until now, I wish to reveal in the presenceof the Shekhinah
... Until now they were concealed within my heart so that I
may enter with them into the World to Come. I will make
the following arrangementamong you: R. Aba will write,
R. Eliezer, my son, will repeat, and the others will think it
in their hearts."'7
The generationof Bar Yohai, principle figureof the Zohar, was
described as mired in darkness and devoid of knowledge of
God. The secret lore which he disseminated became the turning
point, at which the world began its ascent out of darknessand
toward the ultimate illumination. The secret lore was not in
itself the final redemption, but it served to sustain the world
until that time.'8
The Zohar proper concludes with the death of R. Simon bar
Yohai. Two sequels, the TikkuneiZoharand Ra'aya Mehemna,
take place in the realm of souls. Any figuresfrom the past can,
and do, appear, especially Moses and Elijah. In these final
segments, the theme of redemption linked to the spread of
kabbalisticlore is fully developed. This illuminating wisdom is
23
Ibid., pp. 78, 258.
24Ibid., pp. 156, 157.
25
Leibes,"TheMessiah,"p. 136, n. 99 and pp. 109-110, notes that the circle
of AR"I modeled itself on that of Bar Yohai, and the similaritybetween the
covenants of unity signed by the AR"Iand Luzzattocircles.
See G. Scholem,"TheCovenantof Unity of Luria'sDisciples,"(Heb.) Zion,
V, (1939-40), pp. 133-160.
26
ToledotAR", pp. 179-180; 154.
12 ELISHEVACARLEBACH [12]
sefirot].27Luzzatto refused to take a wife long past the age
deemed proper for him. In the Zohar, only Moses and Bar
Yohai were privilegedto consummatethe union with the Shek-
hinah as a literal mythical act, not just in a symbolic manner.In
his work Tikkunim Hadashim, written in 1729 while still a
bachelor, Luzzatto received a message from primordialAdam
who had appearedto him. The message underscoredthe differ-
ence between Luzzatto's permanent mystical unity with the
Shekhinah, and the more ephemeral unions attained by other
mystics:
"The progenitorof all forefathers,primordialAdam, arose
and said, 'Fortunate art thou ... for other human beings
must sever themselves from that supernal place during
their sojourn on earth, but although you have descended
into the world, you do not separate yourself from the
Shekhinahat all, just like Moses, Faithful Shepherd."28
Only after the Shekhinahhad been partlyrestoreddid Luzzatto
enact the consummationof his union with an earthlyceremony.
When Moses Hayim Luzzatto marriedZippora, daughterof R.
David Finzi of Mantua, on August 29, 1731, the parallelto the
Biblical union of Moses and his wife Zipporahwas duly noted
by participants in the wedding. More importantly, Luzzatto
perceived his marriageon earth to be a reflection of the union
between himself and a celestialbride, the Shekhinah.29It was no
coincidence that Luzzatto'scircle performed"a comedy of the
war of Gog" [the apocalyptic battle] as the wedding entertain-
ment.
27
For Luria; ibid., p. 155.
28
Luzzatto, TikkunimHadashim (Jerusalem, 1958), Tikkun * 69, p. 125.
This passagewas cited by Tishby, Netivei Emunah u-Minut(Jerusalem,1964),
p. 187, and I. Almanzi, "RaMHa"L,"Kerem Hemed, III, (1838), p. 138.
Tishby's article, "The Messianic Ferment in the Circle of RaMHa"Lin the
Lightof a MarriageContract... " (Heb.) firstappearedin YizhakBaerJubilee
Volume(Heb.) (Jerusalem,1960), pp. 374-397.
29 Text of "Treatiseon the
Ketubah,"Tishby, Netivei Emunah u-Minut,pp.
197-201.
[13] MOSESHAYIMLUZATTOAND HIS CIRCLE 13
39 Loc. cit.
40RUD, II, p. 236.
41RUD, II, pp. 240, 238.
[17] MOSESHAYIMLUZATTOAND HIS CIRCLE 17
prominent among them led to open conflict. In a step carefully
orchestrated by Luzzatto himself, Yekutiel Gordon, 'com-
mander of the army' of the circle, sent a letter describing
Luzzatto's unique spiritual attainments to a Viennese rabbi,
Mordechai Jaffe.
The letter began as a reverent testimonial to Luzzatto, "A
young man, twenty-three years of age, ... my teacher and master,
holy spark, man of God, R. Moses Hayim Luzzatto." It also
contained specific information on Luzzatto's activities and
goals:
"The angel revealed to him the secret of causing the
Academy on High to descend to him. It ordered him, with
the approval of the Holy One, Blessed Be He, and the
Shekhinah, to compose a book of splendor entitled Zohar
Tinyana [New Zohar] for the great restoration [Tikkun]
which is known among us ... At his command, Elijah
appears immediately and reveals his secrets, as well as
Metatron, [Moses] the Faithful Shepherd, grandfather
Abraham, Rabbi Hamnuna the Elder, and the known
Elder, and often, the King Messiah and primordialAdam.
He has already completed a work on Ecclesiastes, marvel-
ous indeed, and now he is commanded to compose seventy
tikkunim on the verse 'and all the mighty arm,' the last
verse in the Torah ... He has also composed three volumes
on the Torah, all in the languageof the Zohar.
He knows the 'gilgulim' [transmigrations]and tikkunim
[restorations] of every soul ... nothing is hidden from him
... No one knows of this except our group ... Moses and
Metatron have shown that many verses that have been
expounded to apply to R. Simon bar Yohai, author of the
Zohar, can apply to him as well. They [Luzzatto and Bar
Yohai] are comparable in every respect, as has become
apparentto all, and no one has meritedthis distinctionsince
the time of Bar Yohai."42[my emphasis]
The reaction to the revelation of the secrets of Luzzatto'scircle
was divided. Rabbi Jaffe, the first recipient of Gordon's letter,
reacted with alarm ratherthan delight. He sent a copy to R.
42 RULD,
I, pp. 18-20.
18 ELISHEVACARLEBACH [18]
43RUD, I, p. 80.
4 RUD, I, p. 20.
45 Luzzatto's
originalletter to Katzenellenbogenhas not survived. He para-
phrasedit, RUD, I, pp. 74, 90; see also, Bassan,RUD, II, p. 85.
[19] MOSESHAYIMLUZATTOAND HIS CIRCLE 19
ultimatelyfocused on the aspect he consideredmost important:
his claim to renewal of divine illumination. Beyond the ques-
tion of Luzzatto'spersonalmerit and the content of his particu-
lar maggidicrevelations,fiercedebate ragedover the possibility
that any person could receive divine revelation of any kind
under the circumstances of oppression and exile of Italian
Jewry. The rabbis of Venice had expressed incredulity when
they first received a copy of Gordon's letter:
"Are we to believe that the ancient sublime wisdom that
has been hidden from all mankind has been restored
through the Lord's illumination and influence?Or are we
to assign him to the category of those who hold back the
footsteps of the Messiah with their audacity? ... We will
assume that all his actions and ways are misguided and we
will deal harshlywith him."46
Those who supportedLuzzatto did not necessarilybelieve that
he would play a central role in an imminent messianic drama.
They merely affirmed the possibility - even if remote - that
his could be an authenticdivine revelation.To deny all possibil-
ity of such an occurrencewould seal the gates of hope and block
the true illumination when it finally came.
The most prominent and eloquent advocate for the possibil-
ity of renewal was R. Isaiah Bassan. With the enthusiastic
approval of his father-in-law,R. Benjamin ha-Kohen, Bassan
arguedthat, "Thereis nothing amiss if the Lord appearsto him
... AR"I has taught that all manner of maggidim are possible."
Although canonical prophecy usually occurred in the Holy
Land, divine illumination often appeared on Diaspora soil,
where it was affirmedby tradition.
"Daniel was not considered a prophet because he lived in
Babylonia, yet his visions were accepted by tradition;
Elijah appearedto the Amoraite R. Anan and taught him
SederElijahRabbahandSederElijahZuta;he appearedin
the Yeshivot of the Geonim as well. The Hasidim of
53 Two recensionsof this oath have survived. Recension [A] RUD, I, p. 176
56
Quoted in Tishby, "Prayersof R. Moses Hayim Luzzattoin Manuscript,"
(Heb.) Molad, 1980, pp. 125-126. Tishby argued that in many prayers,the
exiled and persecutedIsraelis a metaphorfor the persecutedcircle, e.g., p. 122,
n. 2, and p. 123, n. 2. Luzzattodid not openly expressthis identificationin the
prayers, however, it is explicit in Valle's writings, cited in Tishby, "Moses
David Valle,"p. 300.
24 ELISHEVACARLEBACH [24]
received his mandateto redeemIsraelwhile he was in exile, and
Bar Yohai had completed the Zohar while in the cave.57
After the first round of persecution and initial despair, Luz-
zatto and his circle embarkedon a phase of renewedactivity in
the hope and belief that their efforts would result in an even
grander illumination, and an ultimate vindication. Their
prayers from this period include a plea that their intensified
service of God be accepted so that the truth could be revealed
and the mouths of speakersof falsehoods be stopped.58It is in
this period, in January 1731, that the members of the circle
wrote and signed a new covenant of unity. It seems certain that
the persecutions, culminating in the oath, were the primary
impulse behind this new recension. One provision encouraged
the membersto remainsteadfastin their undertakingand never
to pay heed to the mockery of others. The new contract also
reflectedthe renewed commitment of the circle to intensify its
efforts and expand its reach. It made specific provisions for
introducingnew membersinto the circle, althoughthe lines that
had separated the inner circle from other members were not
obliterated.The covenant contained, in an appendix, a special
set of obligations for the second rank members who had not
been admitted to the inner circle. Some of these provisions
reveal the extent of the messianic intensity that pervaded the
circle. The secondarygroup,like the inner circle, was cautioned
to remain ever alert to the purpose of the group's activities:
cosmic restorationand national redemption.They must pledge
never to accept any form of personal rewardor compensation
for their studies, as that would deflect them from the goal. They
were alwaysto rememberthat they were permanentlybound to
the unified circle.
The assigned rotations provided for a continuous, uninter-
rupted flow of Torah study:
57Adir
ba-Marom, p. 17.
58
RUD, II, p. 259. Tishby, "Prayers," Molad, 1980, p. 123.
[25] MOSESHAYIMLUZATTOAND HIS CIRCLE 25
"To elevate the Shekhinah so that it would never descend
again ... To crush the strength of Samael and his entire evil
cohort ... So that the Bride of Moses [the Shekhinah] ... will
be united with Moses."59
The hidden significanceof Luzzatto's newly consecrated circle
was described by Luzzatto in Adir ba-Marom:
"A covenant is the creation of a bond between those who
participate in it. Ze'ir Anpin (the male principle) makes a
covenant with Nukba (the female principle) ... know, that any
place where assemblies are gatheredfor the sake of heaven, an
assembly is gathered above. When associations are forged
below, the light of the covenant shines among them and unites
them ... Understand well, for in the end of all [time] there will
be peace in the world and all creatureswill form one association
to worship the only king."60The covenantal association was an
instrument of the redemption, a basis for the cosmic union as
well as the core from which earthly harmony would radiate.
This accounts for Luzzatto'sdelightedobservationsthat masses
of penitents were flockingtoward his circle once its nature had
become known to the public.6' In the case of Bar Yohai -
"Until he convened the assembly ... it was a covenant supported
by one pillar [Bar Yohai himself]. When he wished to add a
second bond ... he gathered the Idra ... These ten members were
truly united. With the Idra, the covenant was cemented by two
pillars, and after that, evil remained powerless."62The holy
assembly gathered by the central figure of the drama was a
means of consolidating his personal achievements towards
effecting the redemption.
Luzzatto blamed the failure of redemption to materialize at
the anticipated hour after his wedding, on the last minute
interference by the hostile persecutors: "The Bride of Moses
[the Shekhinah]descended away from Moses because of the
59 Tishby, "Prayers," Molad, 1980, p. 124.
60 Adir ba-Marom,p. 19.
61
RUD, I, pp. 32, 67, 70.
62 Adir
ba-Marom,p. 20. See also Tishby, "MosesDavid Valle,"p. 296, n. 98.
26 ELISHEVACARLEBACH [26]
mixed multitude which sowed divisiveness within Israel, may
You remove them from the world!"The mysticalbride returned
to the kelippot,the dark forces, because of the interferenceof
the "mixedmultitude."63In the progressionof the messianic era
outlined by Luzzattoin TikkunimHadashim, the firststagewas
the war against the "other side" - the kelippot, the "mixed
multitude."The "serpent,"symbol of the evil forces, would be
defeated; the dominion of the Gentile kings would be broken
and the darknesswould be utterly banished. Only then would
the Shekhinahbe redeemed, and the messiahs (ben David and
ben Joseph) complete their tasks and unite with the Shekhinah.
This would be followed by the redemption of Israel from
Exile.64
In the perception of Luzzatto and his circle, Hagiz and the
other persecutorswere transfiguredinto agents of the satanic
forces, who had emergedin desperatefury at the last moment to
prevent the triumph of good. "The Satan came to stand among
us, to put into the heart of a wise man like Hagiz words of anger
and rage."65Luzzatto said of another opponent in Padua who
reported on his activities: "This villain writes exactly what
Samael dictates to him."66His opponents had become unwit-
ting agents of the evil forces. Luzzatto warned Bassan that he
too could fall prey to the clutches of Satan if he remained
skepticalof Luzzatto'smission: "Seekthe truthbefore the 'dark
side' comes to claim its portion!"67Luzzatto, the vessel which
63
Tishby, "Prayers,"Molad, 1980, p. 124, n. 19. The 'mixed multitude,'erev
rav, is parallel to the group by that name who incited the Jews against the
Biblical Moses. Tishby notes that Sabbatiansconsistently used this term to
designatethose who were unfaithfulto their messianic beliefs.
64Tishby, Netivei,pp. 190-192. Luzzattoalso outlined the steps by which he
would be transfiguredinto Moses. RUD, II, pp. 234, 239.
65 RUD, I, p. 72, and similarly,p. 74.