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I promise. Instead, his main goal was the preservation and study of Judaism. In an letter to his friend Isacco Samuele Reggio, he argued over the distinction between razionalismo and soprannaturalismo, which in current terms we would define as a contrast between the Enlightenment and the Romantic approaches, in general philosophical terms and within Judaism as well.

In brief, emancipation is welcome, if granted by the authorities, but not indispensable for a Jew. For Shadal and Jews living in Habsburg Italy, the themes of Jewish emancipation and Risorgimento nationalism were not as intrinsically intertwined as they were in other Italian regions, including Piedmont, and for other Jewish intellectuals.

As we have seen, for David Levi the Risorgimento and emancipation essentially coincided, and as such, the former was considered a means for the achievement of the latter, thus the debate about these two subjects went hand in hand. There could not be Jewish emancipation without a liberation, unification, and consequent democratization of Italy.

For the Jews in Habsburg Italy, the situation was slightly different. As I have noted above, even without full civil equality, their living conditions were considerably better than in other regions of the Italian peninsula; for that reason, the fight for civil emancipation was a less urgent matter, at least for the economic and cultural elites who did not experience particularly oppressive restrictions.

Strong patriotic feelings, however, and a wish for belonging to a future unified Italy were also present among Jews living in the Divergent Jewish Approaches to Italian Nationalism and Nation-Building 11 Italian portion of the Habsburg Empire.

Consequently, Jewish emancipation and Risorgimento could be discussed separately.

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For Luzzatto, it was possible to have pride in his Italian identity and wish for the success of the Risorgimento — though in his public role he could not openly manifest these feelings — without at the same time lingering on the urgency of Jewish civil equality.

Consequently, some scholars argue, I believe erroneously, that Jewish emancipation was of no importance whatsoever for Shadal or even that he rejected it completely Harris This view, however, fails to grasp an important nuance. While Shadal did not believe that the Jews should not be emancipated in the sense of achieving equal civil rights, they nevertheless should keep pursuing their goal — the preservation of Judaism and a life founded on compassion — independent of the presence of civil rights.

He was afraid that civil emancipation would weaken the sense of national belonging to Judaism among his Jewish compatriots, since it would confine Jewish identity exclusively to the religious sphere. Here we adopt the connotation that Luzzatto attributes to the Italian term emancipazione, that is, civil equality or legal emancipation. The doubt as to whether these national feelings refer to the Italian or the Jewish nation is dispelled by the contrast with the event of emancipation.

Therefore, emancipation was not negative per se, but only insofar as it became an obstacle to the preservation of a Jewish national character. What Luzzatto indeed opposed was not legal equality, but seamless assimilation into the host society and the complete abandonment of a sense of Jewish nationhood though not of a Jewish state and tradition, as can be noted in the previously cited excerpt from his letter to Reggio.

For the Austrian censure, it would have been more difficult to understand letters written in Hebrew, of course, even if they were able to intercept and check them.

Shortly after this period, his enthusiasm seems to have faded away and to have gone back to its original low level. One should always keep in mind, nevertheless, that this enthusiasm for emancipation and the Risorgimento was also curbed by his institutional role. Although he was never formally an Italian citizen, we have indirect evidence that he took pride in his Italian identity and in Italian culture. The fact remains, however, that Luzzatto had other priorities in his life, such as the preservation of Judaism — specifically neo-Orthodox Judaism — in the face of modernity and the fulfillment of mitzvoth the precepts of Jewish life.

This belief emerges constantly throughout his writings. He expounded on this topic several times, not only through his various works on Judaism, but also in Italian Jewish journals meant for a wider audience. However, he did not promote the creation of a political entity, a Jewish State, in Palestine or anywhere else Margolies On the contrary, several times in his works Luzzatto clarified that the Jewish nation intended as Jewish People could and should live harmoniously with the laws and customs of their host country without forfeiting their Jewish traditions and identity.

They demonstrate their loyalty to it while remaining strongly anchored to their Jewish identity and traditions. However, one question remains: What exactly is Judaism for Luzzatto? Compassion misericordia, chemlah , instead, concerns the moral-practical aspects of life and should be the final goal of all our actions: good behavior for its own sake and not for a personal reward.

The concept stands at the core of his philosophy Gopin Si estende, come quella di Dio, a tutte le sue creature. As we have seen, scientific methodology is something Shadal shares with the German Jewish scholars of the Wissenschaft des Judentums, whose personal behavior he often criticized. The political elites, including the most prominent Jewish legal and intellectual personalities, had to be able to communicate in German with the central authorities.

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In fact, in these latter communities, the main language of communication of Jewish elites apart from Hebrew was German. These differences emerge through the lives and writings of two Jewish intellectuals, David Levi and Samuel David Luzzatto. Although he did not feel his German was good enough to discuss deep philosophical matters, he did communicate with these scholars in either Hebrew or French, at times in Italian. On the one hand, he admired their scholarly endeavors and methodology, but at the same time he despised their personal attitudes towards Judaism and the Hebrew language Rosenbloom 15; Margolies 3.

Divergent Jewish Approaches to Italian Nationalism and Nation-Building 16 useful insofar as the former was a secular politician and the latter an Orthodox rabbinical teacher, the examination of their divergent but deep attachments to Jewish identity allows us to envision some salient features of cultural Judaism in Piedmont and in Habsburg Italy.

Levi manifests a secular approach to Judaism that is deeply rooted in the Enlightenment values of French origin, and that in turn shares its foundations with the principles of original Judaism. Jewish civil emancipation and the ideals of Risorgimento represented the main tools to achieve this goal.

His thought was permeated by a sense of cosmopolitan nationalism. With Shadal, by contrast, Enlightenment values were only present as far as his scientific methodological approach to Judaism was concerned, an approach based on rational scientific enquiry. Civil emancipation, though in his view not negative per se, was not his main priority. In his personal hierarchy, the preservation of Judaism formed the summit, supported by the fulfillment of his religious duties together with a moral behavior based on compassion.

While literary and archival documents do not present strong evidence on this matter, correspondence in Hebrew and personal testimonies by his family members attest to his strong pride for anything Italian.

The different regional contexts in which Levi and Luzzatto were immersed no doubt had a strong impact on their approach to both Jewish and Italian identity.

Although not directly comparable, both men are suggestive of the two regional cultures in which they were active. As part of the growing bourgeoisie, he was taught to value the economic privileges his family had enjoyed during the Napoleonic conquest and also the additional opportunities they would be offered by a unified Italy, which would not impose taxation on trade among the different Italian regions.

Levi held these positive elements in extremely high esteem from a Jewish perspective as well. Thanks to his first-hand experience of what it meant for his family to profit from the legal equalization offered by the first emancipation and the highly patriotic education he received within Foa College, his strong support for the Risorgimento was all but inevitable.

It was not by chance that Levi made certain choices and felt attracted by certain milieus and associations and he found an affinity with values and ideals in all of them. In spite of the innumerable differences from Luzzatto, we should not forget that Levi, too, came from a deeply traditional and religious family.

We have seen how his cultural point of reference was much more the German Jewish world, which steered his attention to the circles of the Wissenschaft des Judentums and the Haskalah. This same political context helped Luzzatto divert his attention away from Jewish civil emancipation and focus instead on other concepts and ideas, as I have described above.

His patriotic urges generally manifested themselves in a more subdued way in this area of the Italian peninsula than in Piedmont, the leading engine of the Risorgimento.

Their regions of provenance and activity were determining factors as well. Regional perspectives are crucial to the study of the movement leading to Italian unification and can help achieve a more nuanced understanding of the ways in which support for the movement did vary significantly according to the microcultures of regional populations.

Bachi, Roberto.

Studi in onore di Dante Lattes : Baron, Salo Wittmayer. Moshe David Cassuto and Joseph Klausner. Jerusalem : Berengo, Marino. Catalan, Tullia. Nationalism and Culture in Nineteenth- Century Italy. Silvana Patriarca and Lucy Riall.

Basingstoke: Palgrave McMillan, Issues in Contemporary Jewish History. Different Paths to the Nation.

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Dagnino, Roberto, and Alessandro Grazi, eds. Leuven: Peeters, Del Bianco Cotrozzi, Maddalena. Il Collegio Rabbinico di Padova. Firenze: Olschki, Facchini, Cristiana. David Castelli. Ebraismo e scienze delle religioni tra Otto e Novecento. Brescia: Morcelliana, Feiner, Shmuel. Haskalah and History. Feiner, Shmuel, and David Sorkin.

New Perspectives on the Haskalah. Ferrara degli Uberti, Carlotta. Fare gli Ebrei italiani. Autorappresentazioni di una minoranza Bologna: Il Mulino, Gopin, Marc. Interfaith Tolerance in the Thought of S.

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Luzzatto and E. Grazi, Alessandro. Perspectives on Jewish Culture 9 : Harris, Monford. Ioly Zorattini, Pier Cesare, ed. Udine: Del Bianco, Laven, David. Venice and Venetia under the Habsburgs, Oxford: Oxford UP, Levi, David.

Torino: R. Streglio, Museo Nazionale del Risorgimento, Torino. Il profeta, o la passione di un popolo: drama. Torino: Unione Tipografico- Editrice, Vita di pensiero: ricordi e liriche.

Milano: N. Battezzati, Whatever, whatever, whatever. As we have seen, scientific methodology is something Shadal shares with the German Jewish scholars of the Wissenschaft des Judentums, whose personal behavior he often criticized.

Il profeta, o la passione di un popolo: drama. Torino: Unione Tipografico- Editrice, It was not by chance that Levi made certain choices and felt attracted by certain milieus and associations and he found an affinity with values and ideals in all of them. On the one hand, he admired their scholarly endeavors and methodology, but at the same time he despised their personal attitudes towards Judaism and the Hebrew language Rosenbloom 15; Margolies 3.

His lexical choices are also noteworthy, not because they are exceptional, but exactly because they mirror the rhetoric of the time.

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