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R. Menahem b. Benjamin Recanati (late 13th-early 14th centuries), Italian kabbalist and halakhic authority. No information whatsoever is available on R. Recanati's life, although according to family tradition mentioned in Shalshelet ha-Kabbalah he was once an ignorant man who miraculously became filled with wisdom and understanding.
He wrote three kabbalistic works: Perush al ha-Torah (Venice, 1523); Ta'amei ha-Mitzvot (Constantinople, 1544); and Perush ha-Tefillot (ibid., 1544); and one halakhic work, Piskei Halakhot (this lot). Two commentaries on the Perush al ha-Torah were written during the 16th century: one by R. Mattathias Delacrut (Neubauer, Cat, nos. 1615, 1623, 3); and Be'ur Levush Even Yekarah by R. Mordecai Jaffe (Lublin, 1605; Lemberg, 1840–41). An important part of the Ta'amei ha-Mitzvot, in which Recanati deals with the problem of the nature of the Sefirot, still remains in manuscript. According to R. Recanati, the Sefirot are not the essence of G-d but overings in which G-d enfolds Himself and instruments through which He acts. This entire extract is quoted by R. Judah Hayyat in his commentary to Ma'arekhet ha-Elohut, and in their discussions of this question other 16th-century kabbalists (notably R. Isaac Mor Hayyim, R. Elhanan Sagi Nahor, R. Solomon Alkabez, and R. Moses Cordovero) refer to Recanati's views. Even those who oppose his theory refer to him with admiration and respect.
Thanks to him the doctrines of many kabbalists whose writings are otherwise unknown have been preserved. He made use of many sources, which he usually does not mention by name, and was especially indebted to Nahmanides, whom he refers to as "the great rabbi." Another kabbalist he mentions frequently is R. Ezra (whose name is occasionally changed to R. Azriel), and he made use of the writings of R. Jacob b. Sheshet Gerondi, R. Asher b. David, R. Joseph Gikatilla, and R. Moses b. Shem Tov de Leon. R. Recanati was acquainted with two large works on the reasons for the precepts which were written during his lifetime: one by R. Joseph from Shushan (then attributed to R. Isaac ibn Farhi) and another by an unknown author. An important part of his commentaries on Nahmanides' esoteric mysticism derives from Keter Shem Tov by R. Shem Tov ibn Gaon. Other important sources were Sefer ha-Bahir and the Zohar, which he quotes often although he had access to only a limited number of sections.
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