Italian Jews


Italian Jews or Roman Jews can be used in a broad sense to mean all Jews living in or with roots in Italy, or, in a narrower sense, to mean the Italkim, an ancient community living in Italy since the Ancient Roman era, who use the Italian liturgy as distinct from those Jewish communities in Italy dating from medieval or modern times who use the Sephardic liturgy or the Nusach Ashkenaz.

Name

Italkim have descent from the Jews who lived in Italy during the Roman period. Their Nusach is distinct from the Sephardic Nusach and the Ashkenazi Nusach, and are sometimes referred to in the scholarly literature as Italkim, meaning "Italic", "Latin", "Roman"; is also used in Modern Hebrew as the word for "Italian language". They have traditionally spoken a variety of Judeo-Italian languages.

Divisions

Italian Jews historically fall into four categories.
  1. Italkim, Jews of the "Italian Rite" who have resided in Italy since Roman times; see [|below].
  2. Sephardi Jews, in particular Spanish and Portuguese Jews, i.e., Jews who arrived in Italy following their expulsion from the Iberian Peninsula. The Kingdom of Spain expelled Jews with the 1492 Alhambra Decree and the persecution of Jews and Muslims by Manuel I of Portugal led to their forced conversion to Roman Catholicism in 1497, at which time many Iberian Jews immigrated to Italy. In addition, in 1533, Iberian Sephardi Jews were forced out of the Spanish territory/colony in Italy known as the Kingdom of Naples and began migrating to other parts of the Italian peninsula. These groups also include anusim, crypto-Jewish families who left Iberia in subsequent centuries and reverted to Judaism in Italy, as well as immigration by Sephardi families which had lived in the Eastern Mediterranean following expulsion from the Iberian Peninsula before coming to Italy.
  3. Ashkenazi Jews, living mainly in Northern Italy and Central Italy.
  4. The Jews of Asti, Fossano, and Moncalvo. These represent the Jews expelled from France beginning in 1182 subsequent to the Rhineland massacres after the First Crusade. Their liturgy is similar to that of the Ashkenazim, but contains some distinctive usages descended from the French Jews of the time of Rashi, particularly in the services for the High Holy Days.
Historically these communities remained separate: in a given city there was often an "Italian synagogue" and a "Spanish synagogue", and occasionally a "German synagogue" as well. In many cases these have since amalgamated, but a given synagogue may have services of more than one rite.
Today there are further categories:
Italian Jews can be traced as far back as the 2nd century BCE: tombstones and dedicatory inscriptions survive from this period. At that time they mostly lived in the far South of Italy, with a branch community in Rome, and were generally Greek-speaking. It is thought that some families are descendants of Jews deported from Judaea by the emperor Titus in 70 CE. In early medieval times there were major communities in southern Italian cities such as Bari and Otranto. Medieval Italian Jews also produced important halachic works such as the Shibbole ha-Leḳeṭ of Zedekiah ben Abraham Anaw. Following the expulsion of the Jews from the Kingdom of Naples in 1533, the centre of gravity shifted to Rome and the north.
Two of the most famous of Italy's Jews were Obadiah ben Jacob Sforno and Moshe Chaim Luzzatto whose written religious and ethical works are still widely studied.
The Italian Jewish community as a whole has numbered no more than 50,000 since it was fully emancipated in 1861. During the Second Aliyah many Italian Jews moved to Palestine, and there is an Italian synagogue and cultural centre in Jerusalem. Around 7,700 Italian Jews were deported and murdered during the Holocaust.

Italian Rite Jews

The Italian Rite community traditionally has used Italian Hebrew, a pronunciation system similar to that of conservative Iberian Jews.

Graeco-Italian Jews in Italy

The medieval pre-expulsion Jews of Southern Italy are often subsumed under the designation of "Italian Jews", and from a geographical point of view this is correct. In truth, however, Southern Italy, divided into the provinces of Sicily and the Catepanate of Italy, belonged to the Byzantine Empire till 1071. Accordingly, the medieval Jewish communities of Southern Italy were linguistically a part of the Yevanic area and as concerns customs and liturgy a part of the Romaniote area. Even after the Byzantine Empire had lost the Southern Italian provinces, the Kehillot in Apulia, Calabria and Sicily maintained connections to their coreligionists in Greece and Constantinople. Nevertheless, Jews in rural areas of Emirate of Sicily and Apulia are known to have made some use of Judeo-Arabic and Judeo-Latin languages in addition to Greek.

Ashkenazi Jews in Italy

There have been Ashkenazi Jews living in the North of Italy since at least as early as the late Middle Ages. In Venice, they were the oldest Jewish community in the city, antedating both the Sephardic and the Italian groups. Following the invention of printing, Italy became a major publishing centre for Hebrew and Yiddish books for the use of German and other northern European Jews. A notable figure was Elijah Levita, who was an expert Hebrew grammarian and Masorete as well as the author of the Yiddish romantic epic Bovo-Bukh.
Another distinctive community was that of Asti, Fossano and Moncalvo, which was descended from Jews expelled from France in 1394: this community includes the well-known Lattes family. Only the Asti synagogue is still in use today. Their rite, known as Afam, is similar to the Western Ashkenazic, but has some peculiarities drawn from the old French rite, particularly on the High Holy Days. These variations are found on loose-leaf sheets which the community used in conjunction with the normal Ashkenazi prayer-book; they are also printed by Goldschmidt. This rite was the only surviving descendant of the original French rite, as known to Rashi, used anywhere in the world: French Ashkenazim since 1394 have used the German-Ashkenazic rite. The rite died out in the 1950s.
In musical tradition and in pronunciation, Italian Ashkenazim differ considerably from the Ashkenazim of other countries, and show some assimilation to the other two communities. Exceptional are the north-eastern communities such as that of Gorizia, which date from Austro-Hungarian times and are much closer to the German and Austrian traditions.

Sephardi Jews in Italy

Since 1442, when the Kingdom of Naples came under Spanish rule, considerable numbers of Sephardi Jews came to live in Southern Italy. Following the expulsion of the Jews from Spain in 1492, from Portugal in 1495 and from the Kingdom of Naples in 1533, many moved to central and northern Italy. One famous refugee was Isaac Abarbanel.
Over the next few centuries they were joined by a steady stream of conversos leaving Spain and Portugal. In Italy they ran the risk of prosecution for Judaizing, given that in law they were baptized Christians; for this reason they generally avoided the Papal States. The Popes did allow some Spanish-Jewish settlement at Ancona, as this was the main port for the Turkey trade, in which their links with the Ottoman Sephardim were useful. Other states found it advantageous to allow the conversos to settle and mix with the existing Jewish communities, and to turn a blind eye to their religious status; while in the next generation, the children of conversos could be brought up as fully Jewish with no legal problem, as they had never been baptized.
The main places of settlement were as follows.
  1. Venice. The Venetian Republic often had strained relations with the Papacy; on the other hand they were alive to the commercial advantages offered by the presence of educated Spanish-speaking Jews, especially for the Turkey trade. Previously the Jews of Venice were tolerated under charters for a fixed term of years, periodically renewed. In the early 16th century these arrangements were made permanent, and a separate charter was granted to the "Ponentine" community. The price paid for this recognition was the confinement of the Jews to the newly established Venetian Ghetto. Nevertheless, for a long time the Venetian Republic was regarded as the most welcoming state for Jews, equivalent to the Netherlands in the 17th century or the United States in the 20th century.
  2. Sephardic immigration was also encouraged by the Este princes, in their possessions of Reggio, Modena and Ferrara. In 1598, following the extinction of the male line of d'Este dukes of Ferrara, that city was repossessed by the Papal States, leading to some Jewish emigration from there.
  3. In 1593, Ferdinando I de' Medici, Grand Duke of Tuscany, granted Portuguese Jews charters to live and trade in Pisa and Livorno.
On the whole the Spanish and Portuguese Jews remained separate from the native Italian Jews, though there was considerable mutual religious and intellectual influence between the groups.
The Scola Spagnola of Venice was originally regarded as the "mother synagogue" for the Spanish and Portuguese community worldwide, as it was among the earliest to be established, and the first prayer book was published there: later communities, such as Amsterdam, followed its lead on ritual questions. With the decline in the importance of Venice in the 18th century, the leading role passed to Livorno and Amsterdam. The Livorno synagogue was destroyed in the Second World War: a modern building was erected in 1958–1962.
In addition to Spanish and Portuguese Jews strictly so called, Italy has been host to many Sephardi Jews from the eastern Mediterranean. Dalmatia and many of the Greek islands, where there were large Jewish communities, were for several centuries part of the Venetian Republic, and there was a "Levantine" community in Venice. This remained separate from the "Ponentine" community and close to their eastern roots, as evidenced by their use in the early 18th century of a hymn book classified by maqam in the Ottoman manner. Later on the community of Livorno acted as a link between the Spanish and Portuguese and the eastern Sephardic Jews and as a clearing house of musical and other traditions between the groups. Many Italian Jews today have "Levantine" roots, for example in Corfu, and before the Second World War Italy regarded the existence of the eastern Sephardic communities as a chance to expand Italian influence in the Mediterranean.
In the 18th and 19th centuries, many Italian Jews maintained a trading and residential presence in both Italy and countries in the Ottoman Empire: even those who settled permanently in the Ottoman Empire retained their Tuscan or other Italian nationality, so as to have the benefit of the Ottoman Capitulations. Thus in Tunisia there was a community of Juifs Portugais, or L'Grana, separate from, and regarding itself as superior to, the native Tunisian Jews. Smaller communities of the same kind existed in other countries, such as Syria, where they were known as Señores Francos, though they generally were not numerous enough to establish their own synagogues, instead meeting for prayer in each other's houses. European countries often appointed Jews from these communities as their consular representatives in Ottoman cities.
Between the two World Wars Libya was an Italian colony and, as in other North African countries, the colonial power found the local Jews useful as an educated elite. Following Libyan independence, and especially after the Six-Day War in 1967, many Libyan Jews left either for Israel or for Italy, and today most of the "Sephardi" synagogues in Rome are in fact Libyan.