Collection of letters in Hebrew of Rabbi Samson Morpurgo, Rabbi of Ancona (1681-1740)

Samson ben Joshua Moses Morpurgo (1681-1740) was born in Gradisca d'Isonzo, moved at a young age to neighboring Gorizia, where he studied under R. Jacob Chai Gentilli, and at age thirteen arrived in Venice, where he studied in the yeshivah of R. Samuel Aboab, a consummate talmudist. In 1700, at the tender age of nineteen, he received a medical degree from the University of Padua. He was ordained as a Rabbi by R. Judah Briel of Mantua (1709). Upon the death of his father-in-law R. Joseph Fiametta (Lehavah) in 1721, Morpurgo succeeded him as Rabbi of Ancona, a position he held until his death. In Ancona, Morpurgo also practiced medicine, which won him the respect and admiration of the entire community, Jewish and Christian alike. As recognition of his distinguished service during the influenza plague of 1730, Cardinal Lambertini publicly presented him with a testimonial document. After Morpurgo's passing, his son Moses Chaim issued a collection of his halachic responsa under the title Shemesh Tzedakah (Venice, 1743). The present collection of letters allow us to see the Rabbi of Ancona in his many different facets: communal leader, halachic decisor, and man of the world. Much of the correspondence is between Morpurgo and Moses Hagiz, a native of Jerusalem who arrived on the European scene - dwelling at various times in Venice, Amsterdam, London, Emden and Hamburg - and acquired a name for himself as a self-appointed vigilante, forever on guard against the latest irruption of Sabbatian heresy. In particular, some of our letters from Morpurgo to Hagiz are in (partial) defense of Moses Chaim Luzzatto (Ramcha"l) of Padua. Though respectful of the man he dubs "kana'i ben kana'i" ("zealot son of a zealot"), Morpurgo conveys that he feels Hagiz is overdoing it. He questions why, for instance, Luzzatto's writings must be consigned to flames. (See f.42r.) Other letters to Hagiz are not readily contextualized, for example, it seems Hagiz had requested Morpurgo forward to him a comprehensive history of the Muscovite or Russian monarchy, to which request Morpurgo acceded (ff.7r.-8r., 10v.). See JE, Vol. IX, p. 30; EJ, Vol. XII, cols. 350-1; Simon Ginzburg, Ramha"l u-B'nei Doro: Osef Igroth u-Te'udoth (1937); Mordechai Chriqui ed., Igroth Ramcha"l u-B'nei Doro (2001); Elisheva Carlebach, The Pursuit of Heresy: Rabbi Moses Hagiz and the Sabbatian Controversies (1990); Meir Benayahu, "Books Composed and Books Edited by Rabbi Moses Hagiz" [Hebrew], Alei Sefer, V (April 1978), pp. 104-115; M. Chriqui, Rabbi Moché Hayim Luzzatto [French] (1990). Below are a precised samples of selected letters. A more comprehensive list accompanies the Lot. f.1 - Letter to R. Samson Morpurgo from Moses ben Jacob Hagiz, datelined "Emden, Friday, Rosh Chodesh Teveth, 1715." Hagiz has recently departed from London, where his anti-Sabbatian agitation resulted in the publication of the works Ha-Tzad Nachash by R. Joseph Ergas and Esh Dath by R. David Nieto. Hagiz has sent copies of the works to Morpurgo with a Mr. Recanati of Livorno. Hagiz fulminates against Sabbatian heresiarchs Nechemiah Chiya Hayon and Abraham Cardozo. ff.1v.-2r. - Morpurgo to Hagiz. Reports deaths of Morpurgo's eldest son, father and wife (1716). Morpurgo replies to Hagiz that he never received the works forwarded care of Recanati. He suggests that perhaps the books were left behind in London. Discusses Hagiz's proposed publication of a new edition of the Mishnah. This letter was published by M. Benayahu from Ms. Kaufmann [Budapest] 245. One of the honorifics that Morpurgo bestows upon Hagiz has been incorrectly transcribed there "u-be-meimei ha-torah ve-ha-te'udah 'over mei amarim (!)" Benayahu, p. 108. The final word should read "afasim" as in our version. This is but one example of the many variants. In the Kaufmann ms. the letter is signed and datelined "Ancona, 25 Adar 1716." (It would appear that our transcript was a copy retained by Morpurgo for his own records.) ff. 2r.-3r. - Hagiz to Morpurgo. Datelined "Emden, 1716." Hagiz consoles Morpurgo on the loss of his loved ones. Discusses the anticipated edition of Mishnah, which is being held up for lack of sponsors. Regrets that the books he sent from London never reached their destination. f.3 - Morpurgo to Hagiz, datelined "Ancona, 1717." Morpurgo thanks Hagiz for his letter of condolence and tells of his recent marriage to his deceased wife's younger sister. (In this way, his orphaned daughter will not have to suffer the indignity of being raised by a stepmother who is a total stranger.) Acknowledges receipt of copies of Hagiz's book Shever Poshim from Amsterdam. (The title page reads "Amsterdam"; actually, perhaps unbeknown to Morpurgo, the book was published in London in 1714.) As for the books sent from London, they have yet to arrive. Morpurgo decries the antics of Nechemiah Chiya Hayon, an interloper from Safed, who wherever he travels, stirs up controversy. (Morpurgo has some acerbic remarks concerning the Ma'amad of Amsterdam who were unwilling to trounce Hayon. Morpurgo accuses them of being corrupt.) Morpurgo congratulates himself and his Italian countrymen that Sabbatianism has been eradicated from their midst. ff.6v.-7r. - Morpurgo to the Community of Gradisca concerning donning phylacteries during the Intermediate Festival (Chol ha-Mo'ed). Datelined "Ancona, 21 Iyyar 1718." f. 7 - From Morpurgo, "Ancona…1719," to Hagiz, Hamburg. Morpurgo congratulates Hagiz on his selection by the community of Hamburg, tells him of his happy marriage to his second wife, and encloses pages concerning one of the Italian rabbis he suspects of heresy. ff.7r.-8r. - Morpurgo to Hagiz, concerning "the young man Lonzano"; also, the information Hagiz requested concerning the genealogy of the Russian monarchy. f.9 - Question ("She'elah") of ritual law concerning a banquet table in which were discovered a goose's heart and liver. f.13 - Appeal for the sages of Poland collecting funds for the ransom of captives (pidyon shevuyim). Datelined 1722. f.16 - Appeal for funds for the Jewish community of Avignon stricken by pestilence. ff.17v.-18v. - Response to the letter of the Community of Venice to the Community of Ancona to assist with the payment of the annual tax to the Republic of Venice. ff.18v.-19r. - Halachic responsum to R. Joseph Ergas of Livorno concerning an adulteress (1724). f.21r. -Poem in honor of Wedding of Moses Samuel Nachman and Sarah, 1725. f.21v. - Response to letter written by MOSHE CHAIM LUZZATTO OF PADUA requesting that Morpurgo recommend an emissary from Safed to the community leaders. Morpurgo apologizes that he is overwhelmed with emissaries from the Holy Land. He ends his letter with greetings to Luzzatto's father "the philanthropist" (ha-gevir), and blessings that the young Luzzatto grow in Torah and his fame spread far and wide. Datelined "Ancona, 1724. THE LUZZATTO (RAMCHAL) CONTROVERSY: A number of these letters pertain to the controversy surrounding the person of Moses Chaim Luzzatto (Ramcha"l) of Padua (1707-1746), who was charged both with secret adherence to Sabbatianism (the belief that Shabbetai Tzevi was the Messiah) and black magic. The controversy erupted in 1730 and continued for several years. By order of the rabbinic tribunal of Venice, Luzzatto's writings, which purportedly were dictated to him by a "maggid" or heavenly messenger, were confiscated. Eventually, the persecution of Luzzatto grew so great he was forced to flee his native Italy to Amsterdam. A voice of moderation amid this brewing storm was Samson Morpurgo. He pleaded (in vain) with the man responsible for prosecuting the war against Luzzatto, Rabbi Moses Hagiz of Hamburg. Morpurgo's balanced view was that though the young man (all of twenty-three at the time the controversy erupted) may have had delusions of grandeur and spoken insolently toward members of the rabbinic establishment, nonetheless, since Luzzatto had impugned neither articles of faith nor commandments, he should be dealt with leniently. Our manuscripts of the letters of Morpurgo to Hagiz pleading the cause of moderation, contain several variants which make them invaluable to researchers of this tragic chapter in Jewish history. The great irony is that today, Luzzatto's kabbalistic writings are considered sacrosanct in the most Orthodox yeshivoth. In his self-perceived role of peacemaker, Morpurgo attempts to mollify Hagiz, to clear the name of Luzzatto's teacher Rabbi Isaiah Bassani, and to prevent the destruction of Luzzatto's writings on the pyre. Morpurgo wrote to Hagiz a couple of times before Hagiz deigned to respond. (See Carlebach, p.246.) From these letters, we learn that Hagiz intended to eliminate all kabbalistic works composed after the year 1666 (for fear that they contained crypto-Sabbatian elements). Morpurgo responded that the writings of the great Italian kabbalist Rabbi Moses Zacuto should be spared this fate for they were known to be pure and uncontaminated by heretical notions: f.41 = Chriqui ed., Igroth Ramcha"l, Letter 138, pp. 367-371. Morpurgo to Hagiz. (Our version is vastly superior. The printed version omits an entire phrase "de-leith din tzarich boshesh" on p. 371, line 6.) f.42 = Chriqui ed., Igroth Ramcha"l, Letter 139, pp. 371-374. Morpurgo to Hagiz. (Our version is better. For the honorific, the printed version has "baki be-chol chadrei tachtiyoth ve-iliyoth." It omits "chadrei ha-chochmoth" present in our manuscript version.) ff.42v.-43v. = Chriqui ed., Igroth Ramcha"l, Letter 144, pp. 383-388. Morpurgo to Hagiz. (Our version is definitely superior. In the honorific , we have "ha-chochmah ve-ha-mada" rather than "ha-chochmah ve-ha-midoth"; also "ve-choshen ha-mishpat" rather than "ve-chok ha-mishpat"; on p. 384, line 8 there are missing from the printed version three words: "arutzah ad ish ha-elokim.") ff.43v.-44v. = Chriqui ed., Igroth Ramcha"l, Letter 148, pp. 399-404. Morpurgo to Hagiz. (Besides a few variants in our favor, our chronogram at the end of the letter contains additional words "Ka-yom ha-zeh lehachayoth am rav.") ff.44v.-45r. = Chriqui ed., Igroth Ramcha"l, Letter 105, p. 309. Morpurgo to Hagiz. (Several variants. Most significant is the omission from the printed version, p. 311, line 27 of an entire phrase "ve-ruach achereth haythah ito.") ff.45v.-46r. = Chriqui ed., Igroth Ramcha"l, Letter 157, pp. 424-428. Morpurgo to R. Jacob Hakohen Poppers of Frankfurt a/Main. (Numerous variants. Our version clearly superior, with one possible exception: The printed version contains the signature "Samson Morpurgo," whereas our copy, which evidently Morpurgo kept for himself, omits the signature. Examples of misreadings in the printed version, which are correct in our manuscript: p. 425, line 22 should read "asham me'iloth," rather than "asham ma'akaloth"; p.427, line 24 should read "ve-yesodei ha-emunah," rather than "ve-yichudei ha-emunah.") f.46 = Chriqui ed., Igroth Ramcha"l, Letter 156, pp. 422-424. (A few words missing from the printed version are present in our ms. On the other hand, as explained above, the printed version has the signature of "Samson Morpurgo." Our chronogram is superior, with the letters to be enumerated bolded: vav, nun, thav, mem of "telunatham" = [5]496 / 1736.)