RaMCHaL

From Opus
Jump to navigation Jump to search

Rabbi Moshe Chaim Luzzatto AKA The RaMCHaL


Italy 1707 - 1746

Comments: Chasidic Rabbi; The Book of Zohar; scholar; playwright; Sex magick; friend of the Moravian Church; his work Reprinted by Christan Knorr von Rosenroth; perhaps the best explanation of Good and Evil as exists; Made contact with his Holy Guardian Angel, a Maggid;



Teachers: his father Rabbi Yaakov Chay; Rabbi Moshe Zacuto aka The ReMe'Z; Rabbi Pinchas ben Yair, who inspires Mesillat Yesharim; Rabbi Yitzchock Lampronti, author of The Awe of Isaac aka Pachad Yitzchok; Rabbi Yehoshua Bassan; Rabbi Yisroel ben Eliezer Baal Shem Tov; Rabbi Chaim Vital; Rabbi Tsvi; Rabbi Akiva; Rabbi Shimon bar Yochai; Rabbi Isaac Luria; Rashi; Ramban aka Rabbi Nachmanides; Rabbi Abraham Aben Ezra; Rabbi Moses de Leon; Baruch Spinoza; Jacob Frank; Sabbatai Zevi; Nathan of Gaza; Dr. Abraham Miguel Cardozo aka Rabbi Cardoso aka "Messiah ben Ephraim" aka “Abraham’’, author of Boḳer Abraham aka the Dawn of Abraham; Isaiah Bassani of Cento, @ 1702; Isaac Lampronti , author of Pahad Isaac, 1679 – 1756; Rabbi Joseph Karo;




Students: Shneur Zalman of (ChaBoD); Rabbi Eliyahu of Vilna, the Vilna Gaon (1720–1797); Rabbi Dr Hayyim Samuel Jacob Falk AKA the Baal Shem of London AKA Doctor Falckon aka Dr. Falcon; Emanuel Swedenborg; Rabbi Jonathan Eibeschuetz of Prague aka Jonathan Eybeschutz, Rabbi of the "Three Communities" - Altona, Hamburg and Wandsbek , 1690-1764 , father of Wolf Jonas Eybeschutz and grandfather of Baron Thomas von Schoenfeld aka Moses Dobruška AKA Brother Junius Frey of The Order of the Asiatic Brethren aka the Asiatische Bruder ; Cantor Abraham Caceres; Dr. Benedict Chastanier, of the Masonic Illumines Theosophes Lodge of London, Master of the Socrate de Ia Parfaite Lodge in Paris, 1776 and of the Universal Society , (1739 - @ 1816); Marquis de Thorn; Savalette de Langes of the Philaléthes Lodge; General Charles Rainsford; William Bousie; : Jakob Meyer, 1947; Simon Ginzburg, 1931; Margaret Jacob, 1991; Rabbi Aryeh Kaplan; Rabbi Mordecai Kaplan; Rabbi Yechiel Bar-Lev , author of Yedid Nefesh aka Song of the Soul; Rabbi Chiam ; Rabbi Raphael Afilato, 2004; Friedlander; Avraham Yehoshua Greenbaum, 2005; Shraga Silversteein, 1982; Yehuda Liebes, 1991; Christan Knorr von Rosenroth; Dr. Jekuthiel Gordon @1729; David Sclar; Adam Zagoria-Moffet; Abraham Kahan; Chuck Furnace;


Friends: Rabbi Dov Ber of the Volhynian Hasidim; Rabbi Nachman of Breslov, founder of the Breslov Hasidic movement; Hillel of Amsterdam; Menasseh ben Israel; classmates with Spinoza ;

Enemies:

Organizations: inspired the Mussar Movement; Chassidiam;

Author: Mesillat Yesharim aka Mesilat Yesharim aka the Path of the Just aka The Highway of the Upright, 1740; 70 Tikounim Hadashim aka Tiḳunim ḥadashim aka Sefer Shivʻim tiḳunim; Derekh Hashem aka Sefer Derekh H aka Sefer Derekh ha-Shem aka the Way to the Name aka The Way of God aka The YOD Path, 1730 - 1740; Maamar HaIkarim ; Assara Kellalim aka 10 Vessels; Derech Tevunoth aka Da’at Tevunot aka Discerning Knowledge; Shiṭah ha-Ramḥal be-ḳabalat ha-Arizal; Zohar tinyana ; Maʼamar ha-geʼulah; Sefer Ḳitsur ha-kaṿanot; Sefer Ilan Ramḥal; Kelalut ha-Ilan ha-Qadosh aka Essentials of the Tree; Da’ath Tevunoth aka the Knowing Heart; Derek Tevunoth aka the Path of Reason; Derek ha-Shem The Way of the Name aka the Way of God; Mesillat Yesharim aka the Path of the Just; Mishkney Elyon aka Dwelling of the Supreme aka Secrets of the Future Temple; Sefer Ha-Higayon aka the Book of Logic; Translated the Ari’s "'Emeḳ ha-Melek," aka The Mystical Depths of the King, 1648; Lashon Limudim, 1734; Daas Tewvunos aka Da’ath Tevunoth aka the Knowing Heart, 1734; Kelalei Chochmas Emes aka The Rules of the Wisdom of Truth, 1734; a book of original Psalms composed when he was19;a Maggid, his Guardian Angel, appeared to him after 1726; Kin’at Hashem Tseva, an anti-Sabatian book; Essentials of the Tree aka Kelalut ha-Ilan; Keleh Pithei Hokhmah aka aka Qelah Pithei Hokhmah aka Kelah Pithei Hokhmah aka Kalach Pis'chey Chocmah aka Kelah Pithei Hokhmah aka 138 Gates of Wisdom, 1785; Mosheh Ḥayim Lutsaṭo : ḥayaṿ u-feʻulotaṿ be-shirah; Sefer Vayikra, on the Parsha;



Quotes: "The whole of the wisdom of Kabbalah is only to know the guidance of the Higher Desire: the purpose for which it created all these creations, what it wants of them, and what will be the end of the circles of the world"; "The power of the NAME Tzurak is to bring forth the separate creations into actual Being from Nothingness"


Resources: http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=3&ved=0CD8QFjAC&url=http%3A%2F%2Ffiles.kabbalahmedia.info%2Ffiles%2Feng_2006-12-29_bb-newspaper_kabbalah-la-am-08_ramchal.doc&ei=_zINUoy0GbGy4APBrICYAw&usg=AFQjCNHBj3e2w1MnoiNJPCTGBHr7t1MPdA&sig2=SRckc2w1G9aDkrOk0DQakw&bvm=bv.50768961,d.dmg;http://en.wikipedia.org/wiki/Moshe_Chaim_Luzzatto; Jewish Life in the Middle Ages by Israel Abrams, 1975; http://www.torah.org/learning/ramchal/classes/introduction.html ; http://www.torah.org/learning/ramchal/archives.html; http://en.wikipedia.org/wiki/Moshe_Chaim_Luzzatto ; http://dla.library.upenn.edu/dla/franklin/record.html?filter.subject_facet.val=Cabala%20Early%20works%20to%201800&start=25&id=FRANKLIN_2452553& ; http://dla.library.upenn.edu/dla/franklin/record.html?filter.subject_facet.val=Cabala%20Early%20works%20to%201800&start=50&id=FRANKLIN_4412393& ; http://dla.library.upenn.edu/dla/franklin/record.html?filter.subject_facet.val=Cabala%20Early%20works%20to%201800&start=100&id=FRANKLIN_5999280&; read here - http://azamra.org/Openings.shtml ; http://www.aish.com/jl/p/wayofg-d/The-Way-of-G-d-Introduction.html; http://azamra.org/Openings.shtml ; http://www.torah.org/learning/ramchal/classes/special3.html https://babel.hathitrust.org/cgi/pt?id=njp.32101071978629 ;

NOTES:[edit]

http://www.azamra.org/Openings.shtml


Rabbi Moshe Cordovero (aka Moses ben Jacob Cordovero)... interpreted the entire Zohar only in terms of the Sefirot... each Partzuf is initially a Sefirah: this is the foundation upon which that particular structure is built. But the Partzuf shows the complete perfection of each whole power in detail, seen explicitly in the form of the fundamental Likeness of Adam... a face. ts root is in the secret of 613, which constitutes the entire structure of Adam. ...what the Supreme Thought calculated was 613, and this is what we see here below in the human form with its 248 bones and 365 sinews making a total of 613. So too the commandments of the Torah consist of 248 positive commandments and 365 prohibitions making a total of 613 RaMCHaL -Opening 17 of the 138 Gates of Wisdom.

http://azamra.org/Kabbalah/Openings/017.htm



The Sefirot can shine with an abundant radiation of light or with diminished radiation. They can appear in numerous different forms and likenesses, although in truth they possess no form or appearance. It is just that they appear in some form or likeness, but one who examines them will see that in truth, the form and likeness are purely contingent upon the observer


Gate 7


Abba (Father) is the mystery of the three Mental Powers of Zeir Anpin - but as one whole, like seed in the brain of the father. Imma (Mother) is herself a revelation of the Mental Powers of Zeir Anpin: in Imma they are prepared in detail like an embryo in its mother's belly.

Gate 122


The interactive coupling of Abba and Imma above is continuous so as not to interrupt the proper functioning of the Mental Powers at root.


-Gate 113


In entering the Throat it must pass by way of the Palate, which is the male aspect, i.e. Chochmah (of Binah), in relation to the Throat, which is Binah (of Binah). ... for the nature of Abba and Imma is to be equal in the sense that the receiver is still on the same level as the giver of influence... According to the way the influence descends, so it takes on a different form.


Gate 114


he fire of young people burns very strongly and they do not have much mercy. The older they become, the more this fire subsides and they become filled with mercy. Thus the elder is full of mercy, because the anger has already calmed down. When Judgment subsides, it does not cease altogether but is diminished.

.and the Kindness fortified. As the force of Judgment subsides, so the Partzuf increasingly shines out with Kindness.

Gate 123



the existence of the Additional Soul (Heb. nefesh yeteira) - another Neshamah that enters in addition to the first. This brings a great increase in status, yet there is no change in the body.


Gate 132


The mystery of Coupling depends on the reign of unity so that the vessels of Zeir Anpin and the Nukva actually become attached in such a way as to be considered as literally one ... It begins with Kissing, which is the joining together of the Ruachs - i.e. the interior, which becomes so powerfully unified that it even causes the exteriors to become attached together.... Zeir Anpin must be complete with all his Mental Powers and all of the higher Partzufim bound to him to adorn him. Nukva must be complete with all the repairs she receives through the lower creations, which are bound up with her. The completeness of the preparations determines the completeness of the Coupling, which may be through the mystery of Israel and Rachel.


Gate 136

http://azamra.org/Kabbalah/Openings/136.htm


And then through their combined power Coupling takes place with all the worlds repaired. For when all this is complete, all the upper and lower worlds are joined together in one repair. All the upper realms are included in Zeir Anpin in sending influence, while Nukva includes all the lower realms to receive. When they join together through their Coupling, all that exists - the higher realms and the lower realms - come to be joined together in one interconnected whole, and the unity asserts itself and rules as befitting.

At present every Coupling is in truth a revelation of the Supreme Unity, but not a whole and complete revelation

Gate 137


The order of Coupling is that Nukva - the Shechinah - must encompass all of the lower worlds. These must be properly repaired in all the necessary ways - through the removal of the Other Side and the repair of the worlds by each other through all their good arrangements. Nukva is then ready for Zeir Anpin, and he joins with her. He then gives her a certain power known as "the Spirit that her husband sends into her". Through this power she sends up Female Waters - this being what she channels - whether in the form of a revelation of new light or through the restoration of what was concealed or damaged. She sends up her Female Waters through the power of the souls of the Tzaddikim. Zeir Anpin then increases what he gives her - in proportion to what she sends up - in the form of new influence, this being the Male Waters. This is what afterwards comes down into the world, spreading to the ministering attendants and from there down to the world of Asiyah, from where it goes forth to act.


When the Shechinah is repaired in all these ways, the Receiver is said to be ready to receive. The repair of the worlds through being included in one another comes about through their respective angels: these are the Chariots on which the lights ride.


When Nukva is ready for Zeir Anpin, she arouses joy and favor in the Supreme Lights, eliciting a full, open revelation of their powers rather than one that is occluded - because the Giver wants to send a flow of influence, waiting only for her arousal.

.and he joins with her. They become one. Through the Kisses they literally become one on the level of the Ruach, because in the interior the join is complete. And the exterior vessels join together with the greatest degree of connection possible.

In Derekh Hashem (aka Sefer Derekh Yod aka Sefer Derekh ha-Shem aka the Way to the Name aka The Way of God aka The YOD Path, 1730 - 1740) he explains that the Lord wants to share The Good with HIS Creation, and having given Free Will to humans provided a way for them to EARN the Good so they would not feel unworthy, having it handed on a silver platter. They would also value it more, having earned it, and not take it for granted, as we tend to take the air, sun and gravity.

suffering -- both the kind we experience in life or in the Afterlife -- undoes all blemishes and utterly scours away at all stains, much the way weeping purges sorrow, and admitting fault unburdens the heart.

Derekh Hashem 2;2;5;footnote 7


also, that we have personal responsibility for our destination. " by virtue of the fact that each one of us is responsible for his or her own spiritual status, and that we're each free enough to be as great or as lowly as we decide to be (as we said earlier on), it follows then that each one of us decides upon his or her own particular accommodations in The World to Come, whether we know it or not. And that no one is to be blamed or credited for our station there other than ourselves"

http://www.torah.org/learning/ramchal/archives.html


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, which is also available atwww.torah.org/learning/ramchal/archives.html ;


Ma'amar HaGeulah ("A Discourse on The Redemption"), at www.torah.org/learning/ramchal/archives.html;

also Ma'amar HaNevuah ("A Discourse on Prophecy")