Leon de Modena or in Hebrew name Yehudah Aryeh Mi-Modena (1571–1648) was a Jewish scholar born in Venice to a family whose ancestors migrated to Italy after an expulsion of Jews from France. Life He was a precocious child and grew up to be a respected rabbi in Venice. However, his reputation within traditional Judaism suffered for a number of reasons, including an unyielding criticism of emerging sects within Judaism, an addiction to gambling, and lack of stable character. As Heinrich Graetz points out, this last factor prevented his gifts from maturing: "He pursued all sorts of occupations to support himself, viz. those of preacher, teacher of Jews and Christians, reader of prayers, interpreter, writer, proof-reader, bookseller, broker, merchant, rabbi, musician, matchmaker and manufacturer of amulets." One of his students was Azaria Piccio, with whom he would later be intellectually close. Though he failed to rise to real distinction, Leon of Modena earned a place in Jewish history in part by his criticism of the mystical approach to Judaism. One of his most effective works was his attack on the Kabbala (, first published in 1840). In it, he attempted to demonstrate that the "Bible of the Kabbalists" (the Zohar) was a modern composition. He also writes that the name "" (the wisdom of Kabbalah) is misleading, since it is neither "wisdom" nor a Kabbalah (a tradition going back to Moses) but a mere fabrication. He became best known, however, as the interpreter of Judaism to the Christian world. He wrote an autobiography entitled literally "the life of Judah". In this highly candid and sometimes emotional work, he admitted to being a compulsive gambler. He also mourned his children (two of whom died in his lifetime - one from natural causes and one killed by gangsters). Another son was a ne'er-do-well who traveled to Brazil and returned to Venice only after his father's death. At the behest of an English nobleman, Leon prepared an account of Jewish customs and rituals, (1637). This book was the first Jewish text addressed to non-Jewish readers since the days of Josephus and Philo. It was widely read by Christians, rendered into various languages, and in 1650 was translated into English by Edmund Chilmead. At the time, the issue of whether Jews should be permitted to resettle in Britain was coming to the fore (See Resettlement of the Jews in England), and Leon of Modena's