Rabbi Yoshiyahu Pinto – The RIF

His Youth

From his youth, the young Rabbi Yoshiyahu became famous as one who would eventually illuminate the world with his Torah, holiness, and devotion to the service of Hashem. His father, Rabbi Yosef, recognized the unusual qualities of his son and his exalted conduct, and imparted his Torah and wisdom to him. He regularly sent him to the wise scholars in Damascus and to the tzaddikim and holy people of his generation. They all infused him with their Torah and wisdom, and he was nurtured by them in his growing years.

Rabbi Yoshiyahu learned from the gaon and tzaddik, Rabbi Yaakov Abulafia, zt”l, in Damascus. These were the most important years of his education. He dwelled in Rabbi Yaakov’s shadow and followed in his footsteps. He submitted himself to his guidance, achieving great heights in Torah and holiness.

The Ordained Rabbi

In 1617 (5377), Rabbi Yoshiyahu went to Eretz Yisrael, visiting the holy city of Tzefat. There he acquired semichah from his main teacher, Rabbi Yaakov Abulafia, who had been ordained by the students of Rabbi Yaakov Bi Rav, who renewed the tradition of Rabbinical Ordination in Eretz Yisrael. From then on, Rabbi Yoshiyahu was referred to by the great Torah scholars by the title “The Ordained Rabbi.” (Rabbi Yaakov ordained only two students in his lifetime: his son and Rabbi Yoshiyahu Pinto).

Rabbi Yoshiyahu returned to Damascus adorned with the crown of semichah, which served as a magnificent embellishment to his virtuous character, which was molded by the Torah. His brilliance in halachah, mussar, drush, and Holy Scriptures was outstanding, and many Jews from Damascus flocked to him and drew from his vast Torah knowledge and holiness.

The Commentary on Ein Yaakov

Most of all, Rabbi Yoshiyahu’s name became associated with the famous sefer Ein Yaakov. He became world famous as the Rif, which is the acronym of his name – Rabbi Yoshiyahu Pinto This(. רבי יאשיהו פינטו – ריף( was because of his sefer Meor Einayim, which he composed as a commentary on the Ein Yaakov. He wrote this sefer following the death of his son Rabbi Yosef, zt”l, in 1626 (5386).

Maran HaChida, Rabbi Chaim Yosef David Azulai, comments regarding this commentary, “In all of the land, praises are heaped upon him.” In fact, this commentary has become an inseparable part of the sefer Ein Yaakov. The commentary is a detailed and clear explanation, exact and extensive. It is a true masterpiece on the aggadot of the Shas.

After the first part of the sefer Meor Einayim was published, it was printed in the Ein Yaakov alongside the explanation of the Maharsha, and it is called Biurei Harif. It is now commonly printed in the Ein Yaakov, so that scholars may draw from its wellsprings of knowledge while learning this magnificent work.

The second part was not published until the worthy Rabbi Moshe Nejara, an emissary from Eretz Yisrael, came to Aram Tzova and discovered this treasure. He found it in the Beit Hamidrash of Rabbi Moshe Laniado, and published it in the city of Mantova in 1740 (5500) as a separate volume. In that year, the second part was also added to the Ein Yaakov, and both parts were finally combined into one sefer.

From that time, the commentary of the Rif has served those studying the Ein Yaakov and illuminates their eyes with brilliant clarity.

Ascending to Heaven

Rabbi Yoshiyahu Pinto, zy”a, was linked through marriage to the mekubal Rabbi Chaim Vital, zy”a. Rabbi Chaim Vital’s son, Rabbi Shmuel, zy”a, who continued his father’s study in Kabbalah, and composed the sefarim Mekor Chaim and Be’er Mayim Chaim, eventually became Rabbi Yoshiyahu’s son-in-law.

In 1620 (5380), when Rabbi Chaim Vital died in Damascus, the Rif was appointed to serve as Rabbi in his stead. However, in 1625 (5385), the Rif left Damascus to settle in Eretz Yisrael, making Tzefat his permanent residence. A year later, upon the death of his son Rabbi Yosef, who was only twenty-four years old, he returned to Damascus, and served as the Chief Rabbi until the day of his death, on the 23rd of Adar, 1648 (5408), when he was eighty-three years old.

The entire Jewish community joined in his funeral procession, according him his final honor. His esteemed son-in-law, Rabbi Shmuel Vital eulogized him, crying bitterly for the great loss of all Am Yisrael, and especially the Jews of Damascus. His grave is situated in Damascus.

On his tombstone, the following words are engraved:

''If you may ask the people of this city To whom this tomb belongs The stone will cry, “Alas” For the Rav, Moreinu v’Rabbeinu Yoshiyahu Pinto Who merits eternity, 5408''

His Torah Serves as Protection

The Rif wrote several important sefarim. Among them is the sefer Kesef Nivchar, which was published in 1616 (5376), by the publisher, Avraham Ashkenazy of Damascus. The sefer is comprised of drashot on the Torah. Since there was a problem with the original publishing, the Rif published the sefer again in 1621 (5381) in Venice.

His sefer Kesef Mezukak explains the parshiyot of the Torah according to drush. It was published in 1628 (5388) in Venice. In addition, he wrote the sefarim Kesef Tzaruf, which is a commentary on Mishlei, printed in Amsterdam in 1629 (5389); a commentary on Eichah called Kesef Nim’as, which was never printed; and a sefer of she’ailot u’teshuvot on the Arba’ah Turim called Nivchar Mikesef. This sefer was written approximately four hundred years ago, and for many years it remained a handwritten manuscript, as Maran HaChida testifies in his sefer Shem Hagedolim (10), since in his time it was not yet printed. Only in 1869 (5629) did the world benefit from its brilliance, when it was published in Aram Tzovah (Aleppo), Syria, by the publisher Rabbi Eliyahu Chai ben Avraham Sasson. The reason for the repeated use of the word kesef (כסף – money) in the names of the Rif’s sefarim

is because the root of the word kesef is the same root as the word nichsaf (נכסף – desired). Just as a person desires money, to the same degree, the Rif desired studying Torah and fulfilling its mitzvot. This corresponds to the pasuk in Tehillim: “The Torah of Your mouth is better for me than thousands in gold and silver.”

Moreinu v’ Rabbeinu (Rabbi David Chananya Pinto), shlita, eloquently describes this appreciation: How can one sincerely know if he really and truly loves Hashem? Perhaps, after 120 years, one may discover that he did not serve Hashem truly at all, but chas v’chalilah, will be shown the opposite, since he only gave lip-service to his Avodat Hashem, while wholeheartedly pursuing the vanities of this world.

For example: When a person has to fly to a certain destination, he will arise early in the morning in order not to miss his flight. Would he invest the same effort in order to arise early to come on time for his prayers? Do his personal matters take preference, making the service of Hashem secondary?

Each person should constantly yearn to serve Hashem, desiring to fulfill His will, as David Hamelech says, “My soul yearns, indeed it pines, for the courtyards of Hashem; my heart and my flesh pray fervently to the Living G-d.”

Kesef Tzaruf

The following is a short quote from the introduction that the Rif wrote in his sefer Kesef Tzaruf, which is a commentary on Mishlei:

So says the small Yoshiyahu, son of the prominent great Moreinu v’Rabbeinu Rav Yosef Pinto, may Hashem heap abundance of blessings upon him. May Hashem make me worthy of finding the right words in order to arrive at the true meaning of the Torah in a clear way. May I not err, and may the commentaries and halachic responses that I present be true. May the elders who sit as judges learn correct rulings on every issue, as is characteristic of those who seek Hashem; his G-d he seeks, to become part of its head, which is the Torah, which is called the head. With the mercy of Hashem I gathered treasures of riches (kesef) in my chosen (nivchar) sefer, Kesef Nivchar, preferred over material riches, which was printed twice. Whoever is fortunate will become attached to the sefer, which is more refined than silver, in which I invested my whole heart to bring merit to the public by publishing it with the help of my Savior. As long as I live, I will not rest, no matter what, until truth will be published, since otherwise I will be devastated.

He also poetically writes the following:

The Torah is as sweet to my palate as honey; therefore it is called Kesef Tzaruf, because I have purified it as one refines silver, and I have delved into its depths as one digs for gold. Just as one longs for silver and riches, my heart yearns to serve Hashem all my life until my death. May it be my portion to find shelter in the courtyards of Hashem…

He continues to express his immeasurable love for Hashem and His Torah, which is more precious than pearls, and thanks Hashem for his boundless compassion toward those who fear Him.

The following is an excerpt from the approbations of the Rabbanim of the religious kehillah in Amsterdam:

Let us express our gratitude for the young man, Yitzchak, the son of the esteemed Rav Moshe Lopez Ferrara, who published the precious sefer Kesef Tzaruf on Mishlei, which the famous and brilliant Moreinu v’Rabbeinu, the honorable Rabbi Yoshiyahu ben Yosef Pinto wrote.

The words of his palate are sweet and are absolute delight. 38 Rabbi Yoshiyahu Pinto – The Rif 1565-1648 His commentary is pleasant and clear and compelling, expressing the absolute truth.

It is signed with great respect by the Sephardi leaders of Amsterdam

Nivchar MiKesef

In a few short words, we will describe a portion of the greatness of the sefer Nivchar MiKesef, which the holy mekubal the Rif wrote. Its primary subject is halachic responses on the seder of the Arba’ah Turim.

This important work was published many years after Rabbi Yoshiyahu’s demise, in 1869 (5629), in Aram Tzovah, by the printer Eliyahu Chai ben Avraham Sasson, z”l. In the beginning of the sefer, there are approbations given by seven Rabbanim from Aram Tzovah. They praise the sefer extensively:

This is to inform the Jewish nation that Hashem sent His nation prophets to relate His messages and bestowed Torah wisdom to scholars, each one in a specific measure. In our times, we are blessed with an exceptional Torah scholar who has written an awesomely lofty sefer called Nivchar Mikesef, shu”t of the great Rabbeinu, the Rav Musmach Hagaon Moreinu v’Rabbeinu Yoshiyahu Pinto, ztk”l, a contemporary of the holy Rabbi Chaim Vital, ztk”l, who is comparable to one of the Rishonim, who are considered as angels, and whose children are all knowledgeable in Torah, reflecting those who were present at Har Sinai.

Today we see that the light of the Rishonim has cast its rays upon us so that we can enjoy the fruit of our patriarchs. He is an outstanding gadol in Am Yisrael, who is like a fiery angel from Above. He disseminates Torah among his people and possesses wisdom in all areas of the Torah. All difficult issues are explained with clarity, in order to simplify them.

May Hashem grant us the merit to see with our eyes Am Yisrael’s salvation with the coming of Mashiach, when we will all be able to rejoice with delight.

We hereby place our signatures, in the month of Adar in the year

:וקנות בינה נבחר מכסף ושלום

Chaim Mordechai Levaton, Avraham Dayan, Yitzchak Sarim, Shalom Kaski, Moshe Cohen, Nissim Harrari, Moshe ben Moreinu v’Rabbeinu Sutton.

Similarly, the following is an excerpt from the approbation to the sefer given by the three Rabbanim of Damascus:

In our generation we have merited receiving an exceptionally precious sefer, written by a Torah giant, who transmits Torah in an honest, trustworthy and correct manner. He is the great tzaddik, Adoneinu Moreinu v’Rabbeinu, the outstanding gaon, the Ordained Rabbi, Rav Yoshiyahu Pinto, ztk”l, whose fame has spread due to his holy sefer, which is more precious than gold or riches.

How honored we are that in our days we have merited the revelations of the holy sefer, a light for our nation, the collection of shu”t of the Torah called Nivchar Mikesef. It is the glory of our land…

We urge all of our brethren to purchase this sefer at all costs. In this merit, may Hashem protect us and bring us Mashiach speedily.

We, the humble leaders of Damascus, place our signatures on Rosh Chodesh Shevat, in the year ומשרים ומשפט צדק:

Aharon Yaakov, Yaakov Peretz, Yitzchak Abulafia

A True Masterpiece

In addition to these letters, Rabbi Avraham Sasson himself wrote an introduction to the sefer Nivchar Mikesef, in which he mentions the other works of the Rif, zy”a, (such as, Kesef Nivchar, Kesef Mezukak, Kesef Tzaruf, Kesef Nim’as, Kevutzat Kesef, Meor Einayim). He extensively illustrates the virtuous deeds of the Rif, describing how he guarded the holy nation, assisting and aiding all of his brethren wherever they were, both physically and spiritually.

The sefer Kevutzat Kesef written by the Rif concerns the halachic rulings of the Rambam dealing with dinei nashim and monetary matters. In addition, his opinions and halachic rulings appear in sefarim that prominent Rabbanim published in his times. Among them is the sefer of halachic responses by Rabbi Yom Tov Tzahalon, zt”l, as well as the sefer Yad Aharon of the mekubal Rabbi Aharon Alfandri, zt”l. However, Rabbi Yoshiyahu was most famous for his outstanding work, Meor Einayim, originally printed under the title Peirush Harif.

The sefarim of the Rif were embraced by all Jewish kehillot worldwide, and they were held in high esteem by the leaders of the generation. Among those promoting his works was the Rif’s teacher and mentor, Rabbi Yaakov Abulafia, as well as all the Torah scholars of Aram Tzova and the gaonim of Damascus.

Break, Destroy, and Obliterate Them

The following is a story that reveals the great level of holiness and purity of the Rif:

In the Jewish kehillah of Constantine, there lived a poor, wretched Jew. He earned his livelihood by collecting old vessels, worn clothing, and various trinkets. He would offer his wares in public booths for a few coins. He made the rounds knocking on all the doors in his city, buying and selling his goods from Jews as well as gentiles. This is how he would eke out a living and support his family.

Once, he chanced upon a deal in which he purchased a large amount of old clothing and broken vessels. He was kept busy for many hours sorting out his merchandise. He made one pile of copper trinkets, a second pile of iron trinkets, and a third pile of the clothing.

While the poor man was sorting his wares, he found among the trinkets a small copper figure, which had been used by its former owner as an idol. Without a second thought, the poor merchant took the idol and threw it into the pile of copper and continued sorting. As he was sorting, the pauper suddenly heard an unfamiliar voice calling him, “Jew, Jew, why neglect me?!”

The strange voice made him shudder. He glanced around to see who was calling him, and from where the voice was coming, but did not see anyone. A tremor went up his spine, since he was alone in his house. From where did the strange voice come?

When he somewhat recovered from his initial shock, he was inclined to believe that the strange voice he heard was just his imagination. He industriously returned to his sorting. However, after a few moments, he once again heard the strange and unusual voice, “Jew, Jew, why leave me here thrown on the floor in disgrace? Have pity on me and pick me up. Have mercy and compassion.”

The man was filled with terror. He searched his entire house to see where the voice came from. However, to his amazement, he could not find a trace of anyone in his house. He returned to his sorting, and then he heard the voice for the third time. This time it was louder and more compelling. It was crying and screaming, “Have pity on me and do not destroy me. I will pay you for all your kindness and trouble.”

He searched and searched until he discovered that the voice was coming from the pile of copper junk. He rummaged through the pile and found the small idol that he had thrown in a short while ago. When the idol was in his hands, it began to beseech the pauper not to discard it. It begged the man to lift it up and place it on a high shelf in a respectable way. “If you place me on this high shelf,” it promised, “you will profit today twice as much as usual.”

The simple pauper was convinced by the idol. He did not see anything wrong with what he was doing. He placed it on the shelf as it requested, and went out to sell his sacks of wares in the market as usual. Amazingly, just as the idol had promised, he earned a large sum of money that day. The pauper attributed it to the fact that he had obeyed the idol and did as it requested.

The next day, the idol once again asked the pauper to dust and clean it. “If you do so,” the idol persuaded him, “you will earn today twice as much as yesterday.”

The poor man remembered well how his fortune had shone the day before, and he fulfilled the idol’s request. When he went out to the market and began selling his wares, he was met with success, and his profits doubled, just as the idol had promised.

On the third day, the idol requested that the man delegate a special stand for it, which would serve as its home, promising him an immense reward. The man, who was no longer poor, complied with the demands of the idol and faithfully fulfilled its requests. He began to gain great wealth in a supernatural way.

The more the merchant complied with the demands of the idol, the more his wealth grew. All those who observed him were amazed by his good fortune. The huge amount of money that flowed through his pockets in this unusual manner blinded him to its devious origin. He did not comprehend the seriousness of his misdeeds.

Not long after, he designated a special room for the idol. It stood in the center with a candle constantly burning at its side.

Despite the immense wealth of the merchant, he did not forget how in the past he had rummaged through garbage in order to eke out a living. He did not reveal the secret of how he became rich to anyone, except for his wife. When he was asked for the reason for his sudden turn of fortune, he would answer simply, “Everything stems from the benevolence of Hashem.”

As a token of gratitude for his wealth, he established a yeshiva in his house, where ten Torah scholars learned each day. Each day, a different group would come, and he would provide for all their needs. At the end of the day, they would eat at his table, and in addition, he would grant them a considerable sum of money before they left.

He donated huge sums of money to the Beit Hakeneset and Torah institutions and dispensed large sums of money to the poor and needy, who ate at his home regularly. He soon became known as a benevolent man and was accorded great honor because of his good deeds.

One day, the tzaddik and mekubal Rabbi Yoshiyahu Pinto visited the city. He was on his way to search for places where idolatry still existed in order to eliminate it. He heard that in Constantinople there lived a wealthy Jew whose house served as a center for Torah scholars and who dispensed large sums of money for charity. The Rif visited his house and saw for himself that the reports about him were well-founded. The rich man received him graciously and invited him to learn Torah in his home. He invited him to eat a meal at the end of the day and served him lavishly.

During the meal, the Rif observed the face of the rich man and something disturbed him. Our Sages say, “The wisdom of a person illuminates his countenance.” However, it was apparent that this person was an ignoramus. If so, how had he achieved such enormous wealth and honor?

The Rif questioned all the scholars seated next to him, but they could tell him only that this merchant had once been a poor peddler and had suddenly become exceedingly wealthy. No one knew how.

This intrigued the Rif. Deep in his heart he felt a growing suspicion and wished to uncover the secret of the matter. At the end of the meal, the Rif went into a side room and called for the rich merchant. He began his conversation by praising his host for his hospitality, and then asked him, “Please tell me! How did you become so rich? How did you turn from a wretched pauper to a wealthy man in such an unnatural manner? Surely, you must have some secret. If so, please share it with me.”

The Rif continued speaking with the merchant in a direct manner, unambiguously and firmly convincing him to tell him the truth. When the merchant realized that he was cornered, he revealed to the tzaddik his incredible secret.

When the Rif heard his story, he asked his host, “Are you still the same observant Jew that you were before you became wealthy? Do you still believe in Hashem and in His holy Torah with perfect faith?”

“Of course,” answered the man. “I am a Jew and believe in Hashem with all my heart and all my soul. Every day I declare my belief in His Oneness when I recite Shema Yisrael, and I am fond of Torah scholars, as my actions testify.”

“And if you would be offered much wealth in order that you should serve idolatry, would you accept it?” the Rif asked.

The man was shocked at the suggestion. “Chalilah! Even if I would be offered all the riches in the world, I would not worship idols!”

They then entered the room designated for the idol. There, the Rif beheld the special stand on which the idol stood. The Rif immediately reached for the idol and smashed it to the ground with a mighty force. Then, he requested a hammer and began to pound it with continuous blows. With every blow, the idol screamed bitterly, and with every scream the Rif intensified his blows, until it was ground into thin dust.

When the Rif finished destroying the idol, he turned to the rich man and said, “You should know that all the mitzvot that you did from the day you became wealthy were accomplished with money derived from idolatry, from which one is prohibited to derive pleasure. Since you did so unintentionally, surely Hashem will not deny you your reward for the past. However, if you do not wish to lose your merits, you must destroy all of the possessions that you gained through this idol. Only after you burn and destroy all your property, will Hashem help you and sustain you in a permitted manner, and He will provide for all your needs. Hashem knows that you acted in this way only from your great love of Him, and all your deeds were for the sake of Heaven, since you pursued mitzvot and fulfilled them with great devotion.”

The rich man was crestfallen after hearing these words, since he realized that all his wealth was derived from the abomination that he had placed in his home. Without hesitation, he swiftly hurried to implement the advice of the Rif. He set fire to all his belongings, which were burned to the ground.

The merchant once again became the topic of conversation among the townspeople. They were impressed that he had not hesitated to surrender his riches but had instantly turned himself into a destitute pauper, in order to avoid experiencing pleasure from idolatry. He had clearly demonstrated that he placed his trust only in Hashem.

The people remembered clearly how generously he had acted toward them when he had been wealthy. Now, in his time of difficulty, they extended their assistance to him, kindly lending him their support and encouragement.

The blessings of the tzaddik were realized and, despite losing all his wealth, he did not experience poverty or any lack until the end of his days.