The Figure, Work and Torah and Kabbalistic Teaching of Rabbi Nathan Shapira of Jerusalem (HaRav HaNasi)
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His Life, Leadership and Public and Communal Activity
Rabbi Nathan ben Reuven David (Tevel) Shapira, known in rabbinic and historical literature as "Rabbi Nathan Shapira of Jerusalem" and called by the Chida by the title "HaRav HaNasi" (an acronym of "HaRav Natan Shapira Yishmerehu Elohim," "Rabbi Nathan Shapira, may God preserve him"), is one of the most prominent and influential figures in the world of Kabbalah, of halakha and of the public leadership of the Jewish community in the 17th century [cite: 1, 2]. Rabbi Nathan was born in the city of Kraków in Poland to a distinguished rabbinic family [cite: 2]. His father, Rabbi Reuven David Tevel Shapira, served as a leading judge on the rabbinic court of Kraków [cite: 2, 3], and his uncle was the famous kabbalist Rabbi Natan Nata Shapira, author of the book "Megaleh Amukot" [cite: 1, 2, 3]. This lineage gave him the foundations of Ashkenazi erudition and pilpul from the school of the sages of Poland.
After growing up at the feet of the sages of Kraków, Rabbi Nathan went up to Jerusalem and settled there [cite: 2, 3]. In Jerusalem he acquired his standing as one of the greatest rabbis and judges, and he was regarded as the spiritual leader and chief rabbi of the Ashkenazi community in the city, second in time to Rabbi Yeshayahu HaLevi Horowitz (the holy Shelah) [cite: 2, 3, 4]. He lived in the courtyard of the Sephardi synagogue in Jerusalem and was deeply involved in the life of the community [cite: 2]. A unique chapter in the halakhic story of his life in Jerusalem is recorded in the book "Ginat Veradim," which relates that the rabbis of Jerusalem permitted him to marry a second wife in addition to his first wife by means of a special dispensation from the signatories of the "Dispensation of a Hundred Rabbis," and he lived in the Holy City together with his two wives [cite: 1, 2].
Against the background of the severe economic distress and pressing debts that befell the inhabitants of Jerusalem in the middle of the 17th century, Rabbi Nathan set out in the year 5415 (1655) as an emissary of the rabbis (shadar) on behalf of the Ashkenazi community to Europe [cite: 1, 2, 3, 5]. His mission took him through the lands of Italy, Holland and Germany [cite: 1, 2, 5]. In the course of his mission he displayed practical and energetic leadership, used extensive methods of publicity and persuasion to raise resources, and did not even refrain from accepting donations from Christian benefactors for the rescue and support of the Jewish community in Jerusalem [cite: 2, 5]. Historical documents attest to his presence and his signature on deeds and letters in Jerusalem in the year 5417 (1657) as well [cite: 2, 5].
Rabbi Nathan spent the last decade of his life in Italy, where he maintained close scholarly and intellectual ties with the sages of the generation [cite: 2, 5]. Prominent among these ties was his deep friendship with the greatest of the kabbalists of Italy, Rabbi Moshe Zacuto (the Ramaz), who held him in the highest esteem and even composed the inscription on his tombstone [cite: 2, 3]. Rabbi Nathan's daughters married rabbis of the Foa family (Rabbi Yechiel and Rabbi Netanel Foa), among the rabbis of the city of Reggio [cite: 2]. Rabbi Nathan Shapira died in the city of Reggio in Italy around the year 5427 (1667) [cite: 1, 2, 3, 6], leaving behind outstanding disciples, such as the kabbalist Rabbi David Sonino [cite: 6], and a mighty legacy of writings.
The Editing of the Writings of the Ari and the Transmission of Lurianic Kabbalah
The kabbalistic-historical importance of Rabbi Nathan Shapira of Jerusalem goes beyond his independent works, and lies to a great extent in his central role as editor, proofreader and formulator of the writings of the Ari (Rabbi Yitzchak Luria Ashkenazi), which were set down in writing by his foremost disciple, Rabbi Chaim Vital (Maharchu) [cite: 2, 6, 7]. Rabbi Nathan worked in parallel with his contemporary, Rabbi Meir HaKohen Poppers, on the arranging and editing of the Lurianic writings, which until then had existed as scattered and unedited manuscripts [cite: 2]. Within the framework of this enterprise, Rabbi Nathan recorded comprehensive and authoritative glosses on central books of the Lurianic Kabbalah, among them "Otzrot Chaim," "Etz Chaim," "Mevo She'arim" and "Pri Etz Chaim" [cite: 2, 6, 8, 9]. These glosses, known in kabbalistic literature as "Hagahot HaRanash" (the glosses of the Ranash), were diligently copied by his disciples, were printed alongside the glosses of the Ramaz, and are regarded to this day as one of the cornerstones of the text of the writings of the Ari [cite: 2, 6, 8, 9].
This editorial enterprise took shape as a comprehensive work called "Me'orot Natan," which was divided into two main parts [cite: 2]. The first part was printed as an appendix to the book "Pri Etz Chaim" in Korets in the year 5542 [cite: 2]. The second part is called "Machberet HaKodesh" (also known as "Sefer HaKavanot"), and it too was printed in Korets, in the year 5543 [cite: 2]. In this editorial work Rabbi Nathan gave a systematic structure to the intentions (kavanot) of prayer and of the commandments according to the Kabbalah of the Ari, with a precise comparison of textual versions and the addition of clarifying notes that became a permanent asset in the kabbalistic study halls of Europe and the East [cite: 2, 6, 8].
His Creative Teaching: An In-Depth Analysis of His Torah and Kabbalistic Works
The body of Rabbi Nathan Shapira's independent works combines deep kabbalistic speculation, firm halakhic ruling and calls for social and religious reform. Most of his works were printed in Venice during his stay in Italy, and they became foundational books in the literature of Kabbalah and of custom.
His well-known book "Tuv HaAretz" was brought to print in Venice in the year 5415 (1654/1655), while the author was on his mission [cite: 1, 2]. In the introduction to the book Rabbi Nathan makes clear that the foundations of his teaching rest on the Kabbalah of the Ari and Rabbi Chaim Vital, in a profound synthesis with the kabbalistic teaching of Rabbi Moshe Cordovero (the Ramak) and the books of Rabbi Avraham Azulai [cite: 1, 2]. The work consists of three fundamental parts that present a comprehensive kabbalistic teaching on the Land of Israel, its Temple and the ordinances of its prayer [cite: 1, 2].
The first part of "Tuv HaAretz" deals with clarifying the special holiness of the Land of Israel, the obligation to live in it and the secret of the covenant of circumcision [cite: 1, 2, 10, 11]. In this framework Rabbi Nathan develops a profound conception of the spiritual advantage of the holiness of the Land, which is revealed through nature and materiality. In answer to the theological question why the manna in the wilderness ceased upon the entry into the Land, the Ranash explains that outside the Land and in the wilderness, which were places laden with impurity, there was no possibility of receiving holiness through physical reality, and therefore heavenly bread (manna) was required; in the Land of Israel, by contrast, the physical fruits are steeped in supernal holiness, and eating them in holiness effects the refinement and rectification of matter itself—a conception that his friend the Ramaz expanded and that later served as an inspiration for the teaching on the Land of Israel of Maran Rav Kook [cite: 12]. The second part of the work is devoted to a comprehensive kabbalistic commentary on the mishnah in Tractate Kelim (chapter 1, mishnah 6) that deals with the hierarchy of the ten degrees of holiness of the Land of Israel [cite: 1, 2, 13]. The third part sets out the order and the kabbalistic explanation of Tikkun Chatzot (the midnight lament) and of the order of study for the night of Shavuot [cite: 1, 2, 13]. It should be noted that "Tuv HaAretz" was the first work in which the order of Tikkun Chatzot was printed in its form according to the secrets of the Ari, which led to the spread of this custom throughout the Jewish diaspora [cite: 3].
Another central work is "Matzat Shimurim," which was printed in Venice in the year 5420 (1660) at the Vendramin press [cite: 2, 3]. The book's title forms an acronym of the central commandments with which it deals: mezuzah, tzitzit, tefillin (MaTzaT), alongside an explanation of the secret of the morning blessings [cite: 3, 14, 15]. The work is founded on the Zohar, the Tikkunei Zohar and the writings of the Ari, and it sets out the kabbalistic intentions and meanings of these practical commandments [cite: 14]. Alongside the kabbalistic speculation, the work includes diagrams of the holy names of the tefillin [cite: 3], as well as segulot (protective remedies) and ancient traditions dealing with protection from spiritual harm; thus, for example, the Ranash brings in the name of the ancients the segulah that one who passes his tzitzit over his eyes during the recitation of the Shema is assured that he will not come to blindness, a segulah that was later mentioned and cited in the writings of the Chida [cite: 16].
A complete and unique volume printed together with "Matzat Shimurim" is "Ma'amar Yayin HaMeshumar" (Venice, 1660) [cite: 2, 3, 14, 17]. This work is devoted to a resolute struggle against two social-halakhic phenomena that had spread in his time, especially in the communities of Italy: leniencies regarding the prohibition of drinking "stam yeinam" (the wine of Christians) and the shaving off of the corners of the beard [cite: 2, 3, 14, 17]. The Ranash grounded the prohibition of stam yeinam on a far-reaching kabbalistic stringency, presenting the deep spiritual damage and blemish that the drinking of libation wine causes to the upper worlds and to the human soul [cite: 18]. To give added halakhic force to his kabbalistic position, the Ranash gathered at the head of the work a collection of responsa and rulings of the sages of earlier generations, such as Maran Yosef Karo (the "Beit Yosef"), the Mabit, the Maharashdam, the Maharshach, the holy Alshich, the Maharal of Prague and Rabbi Chaim Basan [cite: 3]. The work is a historical and halakhic source of the first rank for the study of the stormy controversy over stam yeinam in Italy in the 17th century [cite: 3].
Alongside these works, Rabbi Nathan gathered his kabbalistic commentary on the Passover Haggadah in the book "Torat Natan," which was preserved in an Oxford manuscript and first printed in the year 5654 (1893) [cite: 2]. He also left behind many sermons in manuscript, of which a central sermon dealing with the virtue of intention in the recitation of the Shema and in Nefilat Apayim (the prayer of falling on one's face) was printed in modern times [cite: 2, 19], alongside responsa and letters on matters concerning the Zohar and the Tikkunim [cite: 5].
A Comparative Summary of His Works, His Editions and Their Main Contents
| Title of the work / edition | Year and place of first printing | Main content and topics | Foundational sources and influence |
|---|---|---|---|
| Tuv HaAretz | 5415 (1654/1655), Venice [cite: 1, 2] | The virtue of the Land of Israel, the secret of the covenant of circumcision, a commentary on the ten degrees of holiness (Tractate Kelim), and the order of Tikkun Chatzot and of the night of Shavuot [cite: 1, 2, 10, 13]. | The Kabbalah of the Ari, Maharchu, the Ramak, Rabbi Avraham Azulai [cite: 1, 2]. |
| Matzat Shimurim | 5420 (1660), Venice [cite: 2, 3] | The secrets of the practical commandments: mezuzah, tzitzit, tefillin (the acronym MaTzaT) and the morning blessings [cite: 3, 14, 15]. | The Zohar, the Tikkunei Zohar, the teaching of the Ari [cite: 14]. |
| Yayin HaMeshumar | 5420 (1660), Venice [cite: 2, 3] | The prohibition of stam yeinam and of shaving the beard through a kabbalistic lens; a collection of responsa from the sages of the generations [cite: 2, 3, 14, 17]. | The writings of the Ari, the responsa of the Beit Yosef, the Maharashdam, the Maharal and others [cite: 3, 18]. |
| Me'orot Natan (Machberet HaKodesh / Sefer HaKavanot) | 5542–5543 (1782–1783), Korets [cite: 2] | Editing and arrangement of the writings of the Ari on the intentions of prayer, the festivals and the commandments [cite: 2]. | The original manuscripts of Rabbi Chaim Vital [cite: 2]. |
| Glosses on the writings of the Ari (Otzrot Chaim, Etz Chaim, Mevo She'arim) | Incorporated into various editions of the writings of the Ari [cite: 6, 8, 9] | Glosses, textual corrections and clarifying notes on the writings of Maharchu [cite: 2, 6, 8, 9]. | Comparison of versions in manuscripts of the school of the Ari [cite: 2, 6, 8]. |
| Torat Natan | 5654 (1893), from a manuscript [cite: 2] | A kabbalistic and philosophical commentary on the Passover Haggadah [cite: 2]. | The Kabbalah of the Ari and the homilies of the sages of Poland [cite: 2]. |
Intellectual Aspects, Historical Influence and a Legacy for the Generations
A comprehensive analysis of the figure of Rabbi Nathan Shapira of Jerusalem shows that his Torah and public legacy combines three central axes, which left a deep imprint on the world of Torah and Kabbalah in various generations.
First, Rabbi Nathan served as a link and a cultural-spiritual bridge between three distinct Jewish centers in the 17th century: the speculative and scholarly depth of the sages of Poland from the school of his uncle, the author of "Megaleh Amukot" [cite: 1, 2, 3]; the esoteric teaching of the Land of Israel acquired in Jerusalem [cite: 1, 2]; and the Torah courts of Italy in which he worked in the last decade of his life [cite: 2, 3]. This fusion enabled him to transmit the Kabbalah of the Ari to the sages of Europe in a worked-out, corrected and orderly form, while linking stringent halakhic ruling with kabbalistic intentions.
Second, his work in editing the writings of the Ari, together with Rabbi Meir Poppers, turned the Lurianic body of knowledge from a bundle of scattered and non-uniform manuscripts into a consolidated textual system [cite: 2, 7]. His glosses ("Hagahot HaRanash") and his arrangement in "Machberet HaKodesh" served as a touchstone of textual accuracy for the kabbalistic study hall in Jerusalem (Beit El) and for the kabbalists of Eastern Europe and North Africa in the generations that followed [cite: 6, 8, 9, 18].
Third, Rabbi Nathan's practical kabbalistic teaching stood out in the use he made of esoteric teaching as a tool for shaping social and halakhic norms in practice. In his work "Yayin HaMeshumar" he did not content himself with quoting dry halakhic sources, but harnessed kabbalistic metaphysics to create a moral deterrent against lenient customs, and thereby gave stringent customs absolute religious force [cite: 3, 18]. In addition, the first printing of the order of Tikkun Chatzot in his book "Tuv HaAretz" left a deep imprint on the order of prayer and of personal and communal rectification throughout the Jewish world [cite: 1, 2, 3, 13].
From this combination of firm public leadership in times of distress [cite: 2, 5], a devoted mission for the sake of the Land of Israel [cite: 1, 2, 5], meticulous textual editing [cite: 2, 6, 7], and the composition of key works in Kabbalah and in the thought of the Land [cite: 1, 2, 10], there emerges the figure of Rabbi Nathan Shapira of Jerusalem as one of the giants of spirit and deed that the Jewish community produced in the 17th century.
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