Among the great luminaries of Kabbalah, Rabbi Moshe Cordovero holds a particularly important place as one of the most prolific and systematic exponents of the teachings of the Zohar as well as the writings of almost all the early Kabbalists. Moshe Cordovero - or Ramak (an acronym taken from the first letters of his title and name - Rabbi Moshe Cordovero), as he is commonly known. Although it is not certain that Ramak himself was born in Safed, he spent most of his life in that holy city, the home of Kabbala.
In the revealed aspects of Torah - the Talmud and associated works -the Ramak was a student of the renowned Rabbi Yosef Caro, author of Shulchan Aruch. The teacher highly praised the acumen and vast knowledge of his young student. The Ramak's greatness in Talmudic law is further confirmed by the fact that at the tender age of eighteen, he was ordained by Rabbi Yaakov BeRav. Of the four men accorded semichah (rabbinic ordination) by Rabbi Yaakov, Ramak was by far the youngest. According to the testimony of Rabbi Menachem Azariah deFano, Ramak served in Safed as a Talmud teacher and legal authority.
At age twenty, Ramak became a student of his brother-in-law, Rabbi Shlomo HaLevi Alkabetz (author of the Lecha Dodi hymn), in the esoteric aspect of Torah - the Kabbala. Despite Ramak's formidable achievements in Talmud, he states that until he began learning Kabbala, he was as if asleep and pursuing idle thoughts (Pardes Rimonim, Intro.)
Ramak became one of the leading Kabbalists in Safed. He acted as spokesman for the group of Kabbalists headed by Rabbi Alkabetz, and he wrote several treatises explaining the fallacies of philosophy. In addition, he exhorted Torah students everywhere to study Kabbala.
Ramak led an ascetic life, part of it in self-imposed exile. These exiles are detailed in his Sefer Gerushin (Venice, 1543). Through such self-purification and penances, Ramak became worthy of the revelation of Eliyahu (Shem HaGedolim).
At the young age of forty-eight, Rabbi Moshe Cordovero passed away in Safed on 23rd of Tammuz, 5330 (1570). In his eulogy, the Arizal declared that Rabbi Moshe was so pure and saintly that his death could only be attributed to the sin of Adam. According to the Arizal's testimony, the bier bearing Ramak to his burial place in Safed was preceded by a pillar of fire.
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