The book The Port Jews
of Habsburg Trieste by Lois C. Dubin (Stanford University Press, 1999) presents
the history of the small Jewish community of 18th century Trieste.
This history seems to offer a lesson in how Enlightenment ideas formed a new
idea of a Jewish community -- a much more secular one than previous communities.
Dubin documents how some Jews resisted the development of a more flexible way of life. They saw positive
factors in the confinement of a self-governing Jewish body, and were not
enthusiastic about introduction of more individual freedoms. Other members of
the Jewish community welcomed the changes and the promise of more independent
decisions regarding religious practice. Ultimately the result of the changes
was a more assimilated group with more individual self-determination.
In around 1719
the Austrians invited capable Jews from their own lands, from Italy, from the Ottoman Empire, and elsewhere to participate in developing an economic
miracle in the Habsburg’s principal Mediterranean port, joining a small
community that had been there for centuries. In this newly free port, Jewish
communal privileges were greater than those in cities of the Austrian Empire
such as Vienna and Prague. Further, the Jews were not to be the only religious
minority: Protestants, Greek Catholics, and members of other Eastern Christian
groups were also welcomed if they brought economic contributions to the growing
city.
Jewish bankers and entrepreneurs were attracted by a number of favorable conditions in the new
free port. As elsewhere, all the Jews in the city had to belong to a self-governing
community (sometimes called a Nation). Jewish authorities, designated or
approved by the Habsburg rulers, controlled all aspects of life inside the
community, religious and otherwise. Rabbis and other communal leaders enforced
Jewish laws for marriage, divorce (legal for Jews not the Catholic majority),
religious observance, education, personal relationships, economic contracts
between Jews, and crime of Jew against Jew (theft, bodily harm, etc). Jewish
courts tended to Jewish affairs. Jews became subject to civil law only when it
concerned their external economic affairs, their relationships with Christians,
or crimes committed outside the Jewish community.
The Jewish community of Trieste received a number of special
privileges, mainly economic, distinguishing them from other Habsburg Jewish
communities and most communities elsewhere in Europe. Trieste’s Jews were
exempt from certain extra taxes paid by Jews elsewhere in the empire, from payment
for civil cases in court, and from restrictions on travel.
The number of Jews in Trieste was small but growing. In
1735, there were 103 Jews in a total population of 3865. By 1802 it was 1247 out of more than 20,000; by 1820 it reached around 2400 out of
33,000. (Dubin, p. 21) For this community, the enforcement of a Ghetto where
Jews were required to live was very casual, and over time, Jews began to live in other
quarters, sometimes even sharing residences with non-Jews. Living outside of
the enforced Jewish neighborhood occurred mainly for material reasons; the
religious practice of the in- and out-dwellers appears not to have been
particularly different. Until the end of the 18th century, the Jews
in Italy, where most of those in Trieste came from, were strictly confined to
Ghettos, most famously that of nearby Venice; strict residence requirements and
prohibitions existed in most other countries as well.
The Jewish residents of Trieste soon challenged Jewish authorities by ignoring certain religious traditions, as Dubin documents
in interesting detail. Authorities or neighbors accused their peers of openly
eating non-kosher food in non-Jewish establishments, or of violating the prohibitions
of work, reading or travel on sabbath and holidays. The Jewish communal
authorities in some cases declared long-patronized bakeries and taverns off-limits.
Ordinary people didn’t necessarily comply with the tighter rules – or any
rules. One couldn’t call it freedom, but people seem to have been making
choices that weren’t available in more restricted environments.
Meanwhile, in the course of the 18th century, Austria was modernizing under the influence of the Enlightenment. The Haskalah,
Jewish version of the Enlightenment led by Moses Mendelssohn in Berlin,
influenced the Jewish response to these laws. As the century progressed, the
Habsburgs made new laws covering civil regulation of all residents with wide
reprecussions for the Jews of Trieste.
One change arose from a new decree that all communities in
the empire should educate their children in secular subjects and languages. Elsewhere
in the empire and in Germany, Jewish communities saw secular education as a
threat to their way of life, and resisted or insisted that the children’s
education be in two separate schools. Jewish scholars for and against the Haskalah debated about such a change. Italian Jews had been allowed to attend the University of
Padua and other Christian schools to become physicians and obtain other
education, and thus were likely to value secular education.
After discussing all these influences, the Jews of Trieste
were among the first to have a Jewish school that also taught state-mandated subjects
like history, Italian and German languages, and literature outside the
traditional Jewish curriculum.
A bigger conflict of interests emerged when the Habsburgs
created a body of civil law regarding marriage, specifying that the religious
authorities comply with the civil law while still performing the marriages. The
government’s laws set the age of consent to marriage: parental consent for the
new civil marriage was 24 but in was and always had been 13 for Jewish law.
Civil law required advance public announcement (bans) for legal marriage;
Jewish law respected private ceremonies with a small number of witnesses.
Jewish laws about which relatives could marry and restrictions on a Kohen
marrying a divorced women conflicted with civil law. Several high-profile cases
testing these issues – which Dubin presents with much evidence from the archives -- ultimately undermined the strength of
the religious authorities.
Similar conflicts engulfed the Jewish communities of France
under the revolution. However, in Trieste, there was no sudden change, meaning
that a variety of individuals participated in the process of resolving the
conflicts. Debate as well as court cases engaged those supporting traditional
religious practice, those fearing conflict with the authorities (and thus
threat to their extraordiary
well-being and prosperity), and those who had embraced the ideas of the
Enlightenment and the Haskala.
Trieste was never all that important in the general scheme of things. Much more important historically were the French Revolution – applying the “rights of Man” to Jews -- and the dramatic acts of Napoleon in destroying the gates of the ghettos in Mantua and Venice. But the debates and changes that Dubin describes seem to illuminate many ideas that still affect the relationship of established religion and secular government, and the continuing conflicts in modern times that emerge from the dictates of religion and long Jewish traditions.
Trieste was never all that important in the general scheme of things. Much more important historically were the French Revolution – applying the “rights of Man” to Jews -- and the dramatic acts of Napoleon in destroying the gates of the ghettos in Mantua and Venice. But the debates and changes that Dubin describes seem to illuminate many ideas that still affect the relationship of established religion and secular government, and the continuing conflicts in modern times that emerge from the dictates of religion and long Jewish traditions.
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