Poetry was actually his most distinctive and maybe favorite form of literary expression. Most of his poems were scattered around different books, sometimes even mixed with prose. For example, his autobiographies alternate prose and poetry. Some were published in literary journals, while others are still unpublished and exist only as manuscripts. Nevertheless, some of them were collected by the author himself as anthologies. These were generally organized around a theme, mostly related to patriotism and Risorgimento. Thus, as early as he published Patria ed affetti: It is important and intriguing for three reasons: Final remarks on David Levi As his biography clearly shows, David Levi was a rather interesting Jewish intellectual in nineteenth-century Italy, and offers us the opportunity to discuss several relevant historiographical issues.
His constant effort to amalgamate the two main sides of his personality, the Jew and the Italian, and the evident tension within this dualism are his greatest legacy. His originality, however, lies in his alternative approach to modernity: This is particularly relevant as Levi reinterpreted his Jewish identity in a secular key, finding a synthesis which was neither religious nor national, in a word a new modern interpretation of Jewish identity.
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Finally, his literary works, particularly his historical dramas, are the greatest source for our understanding of this unique character. The vast quantity of unstudied material, both published and unpublished, promises new intriguing perspectives, not only on his life and oeuvre, but also on modern Italian and European Jewry more in general. How to quote this article: Tullia Catalan, Cristiana Facchini, Quest. Following the path, which had been opened in Mantua by rabbis Simone Calimani and Jakob Rafael Jacob Saraval, Giacobbe turned toward the ideal of the reconcilability of faith with reason, in tune with prevailing tendencies also within non-Jewish bourgeoisie.
Massarani was obsessed with these risks and he consequently acted in order to prevent them. At the beginning of the text he clearly illustrates his opinion affirming that knowledge begins by learning family traditions. Excluded from public office Giacobbe returned to his studies and profession. Successori Le Monnier, , , The impression of 2 turmoil in the face of the revolutionary events was common to varied Mantuan milieux: Tre Lune Edizioni, , , His admirable industriousness in these years was mainly due, according to Tullo, to the affection of his family.
Giacobbe seemed to operate in the same spirit in the field of charity. Generous in dispensing help to those in need of support, he galvanized the strengths in those who asked for help, allowing them to begin again and walk on their own feet. Born into a religious minority, he was holding it dear like any honest man holds dear the cause of the weak because of the ancient persecutions and senseless prohibitions, all of which had not yet disappeared.
Nevertheless he still loved all men; his deep faith, was not wasted on vain appearances, but directed in heartfelt prayer that animated him to carry out good deeds. Intolerance was abhorrent to him but more in the moral 8 perversion it created rather than in the usual offence or damage it caused.
For the following quotation in this paragraph, Massarani assumed and maintained for a certain time the direction of the Chamber of Industry for the youth together with a hospice for the poor and elderly that was opened in the Jewish community in For the next ten years, making the most of the generosity of his co-religionist Samuel Trabotti, he developed the project for an institute to which he would be legal consultant until his death.
The institute was meant to provide education for the adolescents, assistance to the infirm, grants to the young of poor families, and encouragement prizes for workers. He held steadfastly to his cornerstone: Rather, it could be stated that he shared the idea, to which they all agreed in principle, to defer the definition of the institutional framework to apply at the moment of the complete liberation of Italy from foreign dominance.
It would not, however, be rash to presume that, like his son, he had not approved of the decision taken on 12th May by the provisional Government to hold a referendum on the proposed merger. We talked and listened with reverence to the ruler of the Venetian Republic about the king who, loyal and a soldier, pledged himself to Italy; we celebrated the new dawn of the Latin people; we exulted at the flash of the guns, the waving of those flags that to the French announced the taking of Sebastopol: La rivoluzione del Risorgimento Bologna: Il Mulino, , Con una scelta di Poesie postume inedite e Ritratto Milan: Hoepli, , 61 e Daniele Manin e Giorgio Pallavicino.
Epistolario politico , ed. Emanuele Baccio Maineri Milan: Bortolotti, , ; but the following mention of common exultation for the capture of Sebastopoli would lead us to suppose a previous meeting in Nonetheless, the percentage of Jewish elite that lived in rural areas was not insignificant and, in the second-half of the eighteenth century, agriculture represented for them already an important sphere of activity. Forni, , facsimile of 1st ed. Franco 27 Angeli, 68, tab. See Libri partitari di Poggio Rusco, reg.
In the mid-nineteenth century it became the property of Tullo Massarani. He sold the Palace to the City of Poggio Rusco in Other properties, which Giacobbe bought towards the end of the decade, were in areas relatively distant from the ghetto: Delegazione Provinciale, Affari riservati, b. Giacobbe had also studied with Idelfonso Valdastri, the successor of Prandi to the chair of logic and metaphysics at the lyceum in , who taught him the rudiments of philosophy.
It is worth recalling that the Mantuan professor, while trying to reconciliate the Christian faith with reason, vividly criticized the deists, guilty of openly questioning the truths of the Catholic religion In another work he vehemently attacked not only superstition in general, but also, although with caution, the yielding to superstition of those same Mosaic and Catholic religions of which he affirmed the truth. La Huova Italia, , e , with extensive bibliographical references. Tipografia Giovanni Agazzi, , In this environment, the apologia for the scorned Christian religion co- existed with the criticism both of superstition and, more generally, of the ingrained prejudices that were considered the main obstacles to the diffusion of knowledge for the good and public felicity.
Le grandi carestie degli anni sessanta. Giovan Battista Speraindio Marida Brignani and Maurizio Bertolotti Florence: Intolerance was abhorrent to him but more in the moral perversion it created rather than in the usual offence or damage it caused. Thus, such a distancing implies his separation from any form of positive religion, while calling for a belief in faith manifested through love for all men. The strong entrepreneurial and capitalistic orientation of this group might explain part of this process. The progressively widening range of business dealings that led to ever closer business relations with non Jews, and the experience of different cultural environments, alongside with the competition between Jewish companies leading to marked quarrelsomeness contributed to these changes and to the weakening of the traditional society.
During his stay in Bologna, the young Mantuan Jew definitively identified himself with the traditions of the Italian, and especially Lombard, Enlightenment. The allusion of the son to the irrationality of the traditions and institutions of the past and the commitment to the application of knowledge to social progress pays tribute to the work of the great Enlightenment thinker Cesare Beccaria. A further proof of this relationship may be documented by the friendship Giacobbe established in Milan with one of the most important members of the Italian Risorgimento, Gian Domenico Romagnosi.
In correspondence with his maestro until his death in , Tullo was always grateful and devoted, speaking of the education 52 See ibid, , Ceschina, , I, , 8. Norsa, however, could not find peace because he was tormented by an unbearable need to believe. The long crisis was resolved through baptism, which opened the way — as he recounts — towards the recognition of the necessity to ask for the gift of faith through the grace of God.
Successori Le Monnier, , I , Tipografia Cooperativa, , I felt it too much myself not to appreciate it. The impatience of Norsa affected not only the Jewish religion but also other aspects of the culture of the community to which Tullo belonged: This distaste ended, he recounts, in The disciple trod in his footsteps: One must bear in mind the acceleration that the revolution impressed on social and cultural life, and namely on the understanding of religion among the educated classes.
Massarani gave more than one testimony on his inability to believe. The author, who offers an accurate reconstruction of the dynamics of the revolution, is less interested to their connection with the long-running processes.
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Tullo and Jewish Identity These concluding remarks convey two recurring themes in the writings of Massarani. First of all, he seems to stress the religious inspiration of the national ideals shared by the patriots of the Risorgimento; secondly, he highlights the deprecation of forms of materialism which became ever more powerful after the end of the heroic season of political unification.
Drucker e Tedeschi, Confidenze postume di un onesto Borghese What Doctor Lorenzi thought. The point of arrival could be a renewal of Judaism or a return to evangelism, Saint Simonism or freemasonry, the religion of the fatherland or the religion of progress, but some significant traits unite all those who live these experiences of crisis and transition.
Secondly, the aspiration to a form of religion in which the attenuation of the most visible and external characteristics of the cult 67 Tullo Massarani, Come la pensava il dottor Lorenzi. Le Monnier, , 1st ed. Forzani, , Zamorani, , , Einaudi, , Storie del Risorgimento Milan: Feltrinelli, , ff. Reflections on the Origin and Spread of Nationalism, revised ed. Verso, , A comparison — even if rapid — of the paths taken by David Norsa, David Levi71 and Tullo Massarani the latter, following the path opened by his father is very instructive.
The point of departure for all three was the same: The point of arrival, however, was to an extent different. All three embraced at the same time the religion of the fatherland; Norsa in the form of moderate monarchism,72 while the other two in a form of Mazzinianism from which, however, Massarani distanced himself in the s, to eventually identify himself with the constitutional monarchism of Cavour. With the exception of some letters to the presidents of the Insubria, La Ragione and Cisalpina, three important lodges, together with a commemoration of Giovanni Faldella,73 Massarani never referred to this allegiance, nor, as far as I am aware, ever wrote about freemasonry.
Even if his declared, yet moderate atheism might have proven incompatible with the 71 With regard to Levi the essays by Francesca Sofia are essential: Saggio storico-critico con illustrazioni e molti documenti inediti Bologna: Zanichelli, , I, There is nothing more irrepressible nor anything that refuses to be defined or categorised more than belief. For me the sanctity of innermost conscience is violated from the moment that a person is obliged to suffer one of those definitions, to throw himself headlong into one of those categories pre-established by law.
Suppose for example that one who belongs by birth to a religious minority— and does not wish to deny it if for no other reason than that it seems ungenerous to separate oneself from the few who were previously the weak and oppressed—would he not have the right to turn to the legislator and judge and to keep a language of this type: I do not repudiate the traditions of my fathers; but I do not recognise in these traditions anything that confers, with any ritual, the authority to bind my conscience more than the commitment of a solemn testimony of the truth [ Thus allow me to solemnly attest the truth without 78 suffering a ritual that is not mine, and without repudiating my conscience?
In , on the occasion of the expulsion of the Jews from Moscow, he took part in a subscription in their favour promoted by his friend Antonio Allievi, accompanying his donation with a letter.
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Here he lamented the fate of those poor wretches and, even more so, the fate of the end of the century in which he was living: In Levi had asked Massarani for his financial support for the renovation of the Jewish cemetery, but Tullo had made an eloquent refusal that, among other things, sheds light on the implications of the letter to Macchi two years earlier. This can be considered as probably the most significant document on the relationship of Massarani with Jewish tradition and of his concept of relations between Jews and non-Jews.
He later became a fervent fascist, faithful to Mussolini notwithstanding the racial laws, and died at Auschwitz in It is fortunate that in Italy the cancer of anti-Semitism has not taken root; this is due, I believe, in great part to the Israelites having made every effort to give a good account of themselves in all the intellectual and civil fields, without accentuating their countenance, that labels them as a distinct stock, not irrevocably mixed and merged in the bosom of the nation to which they belong.
Israelitism is the cult of a minority and cannot and must not be a symbol of a separate literary or political movement. All of which makes me think of the existence of a separate cultural orientation which returns to damage that assimilation that must be in the wishes of all citizens devoted to their country and to 84 equal rights. The answer Massarani gave Dante Lattes who had sent him the text of his lecture on Max Nordau held in Trieste February 6, should also be quoted in full. Tullo Massarani after The contrary hypothesis — that would in any case be submitted to the verification of a specific investigation — seems more plausible to me: Y0d6 to G3h 6: I warmly thank Balzani for allowing me to read and cite his text before publication.
Confidenze postume di un onesto borghese Florence: For about ten years, or perhaps fifteen or twenty if I remember correctly, we all more or less loved one another. And also of sward fighting! Oh, years tragically great and divine of conspiracies of each and all in one idea alone, of heroic silences, of magnanimous suicides, of the gallows met head-held-high as if a victory, greeted with tears like a promise of redemption, honoured in military actions, storybook fortunes and even undeserved victories! In the eyes of Massarani, the Jewish question took shape as an aspect of the national question, but both presupposed the social question.
Where can you find the recipients of help in good relations with their benefactors, to see stability and solidarity grow in the Community as the great sociologist stated that thanks to reciprocal benevolence it should happen? It was primarily this rural middle-class that raised the question of the improvement of the living conditions of the peasants and dealt extensively with their education and moralization, as an indispensable factor in the process of the capitalist transformation of agriculture and, more generally, economy.
As observed, the welfare and educational institutions supported by the Jewish community as well as those that thanks to Ibid.
Museo del Risorgimento, , If this regeneration were to take place, these institutions would have had, like the analogous non-Jewish institutions, to meet the wishes of their supporters in encouraging solidarity between the social classes. Both direct and indirect testimonies indicate how selfless he was in trying to pursue it. The tenor of his reports with country dwellers is clear from a letter written in where he describes the warm reception he received during one of his visits to his lands in the countryside.
In this context the action that he took in the Senate in favour of legal measures limiting the work of women and children and on safety at work acquire a particular significance. It was not possible to trace the article in the Diritto referenced by the editor. Ideologie, retoriche, politiche, eds. Le Monnier, and Finally, a clear division took place within the rural democratic middle-class between the supporters of the cooperation among classes, and the ones who followed the socialist ideas stressing the cultural and political autonomy of the agricultural proletariat. It is in this context that we may better understand the full sense of the disillusion and distrust in the present described by Massarani in his works in the s and s.
Finally, it is on this backdrop that the lives and works of Giacobbe and Tullo Massarani bear an extraordinarily valuable witness of the history of the Jews in Mantua and Italy in the era of emancipation and, more widely, of the history of Italian society in the nineteenth century. M aurizio Bertolotti has been president of the Istituto mantovano di storia contemporanea since He has been doing research on several subjects: His main publications are: Einaudi, 3 Le complicazioni della vita.
In the last decade he has been working on the relations between Jews and non-Jews in the context of the history of Mantua; on this subject he published the following essays: Marida Brignani e Maurizio Bertolotti, Florence: Manifestazioni antisemitiche nel mondo socialista italiano dell'Ottocento, in Antisemitismi a confronto: Pus, ; Sette ebrei sulla forca.
Per Edriano Prosperi, eds. Edizioni della Normale, 2M11 NM6. QST to q G ote this article: ZGllia [atalan, [ristiana Facchini, Quest. Elena Raffalovich Odessa — Florence is one of the earliest and most intriguing examples of this phenomenon. Among his main works see in particular Russkie v Italii: The Cultural Heritage of Emigration: International Scholarly Conference ed. Other authors who wrote on the topic: Ettore Lo Gatto, Russi in Italia: Editori Riuniti, ; I russi e l'Italia, ed.
Scheiwiller, ; N. For a general overview of the Russian Diaspora in Italy, the site http: Da Montaigne a Goethe Naples: Electa, ; Attilio Brilli, Il viaggio in Italia: Concerning the Russian romantic fascination for Italy, which reached its peak in the middle of the nineteenth century see Olga Matich, Erotic Utopia.
During his long sojourns abroad he studied law at La Sapienza University in Rome, where he became associated with another Ukrainian Jewish emigrant, Pinhas Rutenberg , the father of the hydroelectric infrastructure of British Palestine. See Vincenzo Pinto, Imparare a sparare: L'Occidente e l'Italia nella biografia di I.
My Version of the Facts, Evanston: Istituto della Enciclopedia italiana, For a first approach to his familiar story and his Odessian years see in particular Da Odessa a Torino. Conversazioni con Marussia Ginzburg. Maria Chiara Avalle Turin: However, very little has been written about the travelers themselves, their motivations for permanent or temporary migration, and the effect of their political and intellectual activity on contemporary Italian culture. A lack of relevant statistical data makes it difficult to paint an accurate picture of the social, religious, ethnic, and gender characteristics of the Russian diaspora in the Italian Peninsula.
Elena Raffalovich Odessa — Florence is one of the earliest and most intriguing examples of this phenomenon [Fig. While her intellectual trajectory is representative of that of many other Russian Jewish women living in Italy at that time, it also challenges a number of historiographic Fig. The past two decades have witnessed a considerable amount of scholarship devoted to Italian Jewish women,8 but their stories are still largely absent from the master narratives of the Italian Jewish past.
Fonti e temi per la storia delle donne a Livorno, eds. Motivations for Her Jerusalem Journeys], in Iggud: Selected Essays in Jewish Studies. World Union of Jewish Studies in Hebrew. The intellectual biography of Elena Raffalovich is also interesting in light of the history of the Jewish family in nineteenth-century Europe. Michele Luzzati and Cristina Galasso Florence: Champion in Italian Le Emancipate. Dal Rinascimento alla Restaurazione Rome: Myths and Reality, eds. Other than the strong attachment of the young Elena to her father, who appears as a mentor and indefatigable supporter of Elena,16 little is known about her earlier years in Russia.
The Raffalovichs may have chosen Italy as a destination because of familial ties to the Morpurgos of Triest. Too, Odessa was in many ways a culturally Italian city, as much as it was under the spell of French models and fashions. Research and Historiography, ed. Nestor History in Russian. It includes only the brief biographical sketches of Herman, Marie and their three sons.
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Elena is mentioned only in a note drawing information from an article in the Italian Wikipedia. Indiana University Press in order to understand the dense intellectual, commercial and matrimonial networks established by the Raffalovichs across Europe as an example of the transnational character of the migrational patterns of Odessa Jews.
Nowadays, Elena Raffalovich is remembered more for her illustrious descendants than for her own merits. Catholics and Society in Western Europe, eds. Leuven University Press, Vita del prete Lorenzo Milani, Milan: Rizzoli, ; G. Guzzo, Don Lorenzo Milani. Un rivoluzionario, un santo, un profeta o un uomo? Borla, ; Antonino Bencivinni, Don Milani: Armando editore, ; E. Martinelli, Don Lorenzo Milani: Lezioni di utopia, Pisa: Lorenzo Milani, Tommaso Fiore e le esperienze pastorali, Trapani: La Vita, Casale Monferrato: Prigionieri in riva al mare Trieste: Lint, ; Paul Roazen, Edoardo Weiss: Alle origini della psicoanalisi italiana.
Le vicende di Nathan, Bartol e Veneziani, Rome: Istituto dell'Enciclopedia Italiana, Her independent lifestyle and continuous traveling were apparently incompatible with raising her daughter, who was left in the custody of her father and later put in a college. This is how Domenico describes the reasons for the separation: Affetta da malinconie isteriche [ This occurred in 23 Tossizza was a family of Greek descent from Leghorn that had commercial ties with Odessa.
Istituto dell'Enciclopedia Italiana, , The Italian civil code did not offer this possibility at the time,27 and the only option was to resort to an ecclesiastical forum, a move that would have proved expensive and difficult. Mia moglie rischia di morire [asphyxia. My wife is at risk of death]. Il pensiero e l'opera, 2 Voll. Biblioteca Nazionale Pedagogica concerning the project to found a kindergarten in Venice. Abbiamo veduto come di gran cuore egli accordasse la mano della figlia minore Elena ad un giovane filologo professor universitario da lei stessa scelta a suo sposo.
We can testify how happily he agreed to the marriage of his younger daughter Elena to a young university professor whom she chose. In the private collection belonging to Elisa Frontali Milani there are many letters of Leon addressed to Domenico, who studied Russian and frequently travelled to Russia for his researches on the Kalevala. Unfortunately, only one letter in his huge correspondence survives that is seemingly addressed to Elena.
See Catalogo generale del fondo Domenico Comparetti, carteggio e manoscritti, eds. Her earlier efforts in March to persuade the council that oversaw kindergartens in Pisa to adopt Froebelian methods encountered the same opposition in a Catholic milieu, and did not produce any results. Two years later, after visiting different kindergartens in Munich, Stuttgart, Gotha, Dresden and Leipzig37 and obtaining the official support of the municipal council on March 15th ,38 Raffalovich launched in Venice her own Froebelian kindergarten, with Marie Ringler as its head teacher.
The archive preserves as well a number of letters between the mayor of the city and Elena. Elena was not present at the ceremony and all the official discourses were delivered exclusively by males, among which Adolfo Pick whose lecture has been reprinted in Gasparini, Adolfo Pick, , La scuola fa la storia: Maria Teresa Sega Venice: Edizioni Nuovadimensione His second wife and former pupil Luise Levin, whom he married in , was Jewish.
Nadia Maria Filippini Milan: Franco Angeli The extant bibliography about the work and the life of these female writers is still scant. Genere e intercultura, eds. Clotilde Barbarulli and Liana Borghi Cagliari: Laura Orvieto has been the object of valuable studies by Caterina Del Vivo. Vita e Pensiero, , in particular chapter IV.
Otherwise some important, albeit incidental, remarks about this cultural phenomenon can be found in Alberto Cavaglion, Giornale di Emanuele Rome: La Fenice republished in Ebrei senza saperlo Naples: She was also one of the first of the many Jewish female authors for children in Italy during the Savoy monarchy.
Also in the projected foundation of a female college in Florence, Jewish women, such as Giulia Raccah and Ester Coen Pardo, occupy prominent roles together with women belonging to the foreign, mainly Anglo-Saxon, colony established in the Tuscan capital. It is reputed that Elena did not overly appreciate Salis Schwabe. Scuole e modelli di vita femminile nell'Italia dell'Ottocento ed.
Cura, educazione e rappresentazione, Venezia , eds. Istituto della Enciclopedia Italiana ; James C. She was the grandmother of the eminent orientalist Giorgio Levi Della Vida. Much has been written on the obstacles Raffalovich encountered in imposing her views in the provincial and chauvinist context of Italian institutions. L'educazione della prima infanzia: Cura, educazione, rappresentazione , eds. Nowadays the kindergarten is located in the Ghetto Vecchio of Venice.
Elena admits in a letter from Paris to Pick dated January that she has no experience in dealing with money and that her father was in charge of all the financial aspects of the school, see Gasparini, Adolfo Pick, She never stopped helping the poorest, donating jackets and clothes she had made by herself. Jewish and Catholic, female and male children shared the same spaces and participated in common activities.
D Elena did not approve of the greater care male children received in the mixed schools she had the opportunity to see in France in ,63 where she regularly went to visit with her sister Marie. Besides education, Raffalovich was also involved in social projects for the improvement of the working class condition.
After the catastrophic floods of , together with Stefania Omboni she ran a popular soup kitchen in Padua, later to become a non-profit corporation. La infancia ayer y hoy, eds. With the latter she had a very strong sentimental, albeit platonic, relationship in the last years of his life. Immagini e storie di donne, eds. Il poligrafo, In fact, she was more highly valued by her contemporaries for the economic means at her disposal than for her specific program of pedagogic renewal. It seems as though she had decided to jettison her past.
Wilfrid Laurier University Press quotes two letters to A. Pringle June, 30, and July, 2. University of Washington Press has till now completely disregarded the considerable role of different Raffalovich family members in Italy, France and England in social relief activities.
Yale University Press Book enthusiastically reviewed by Cesare Cases, Il testimone secondario: Saggi e interventi sulla cultura del Novecento Turin: Editions du Cuvier XXI. She is reputed to have translated from Russian the memories of the Decembrist Nikolai Basargin , although I was not able to find any exemplar of this translation.
Also lost is a novel supposedly written by Raffalovich. Basargin, a humanist and liberal writer, seems to be very important for any attempt to understand Raffalovich and her views. He and other Decembrists developed new progressive educational methods in Siberia for peasants and their children. They wrote school books and among many new ideas, they stressed notion of moral education. Let the rich rot in their corruption 80 and let us wait for progress from where it may come].
See the book of recollections published in by Sergei D. Sheremetev on Elizabeth Dehler- Sheremetev. Religious practice was not particularly strong in her family of origin. La famiglia Vivante a Trieste dall'emporio alla guerra mondiale, Gorizia: Libreria editrice goriziana and Cesare Vivante, La memoria dei padri: Vittorio Castiglioni, chief rabbi of Rome, asked to be cremated, in the midst of polemics but also acquiring support for his choice. Vieusseux, Palazzo Strozzi, that can be consulted in the site http: Einaudi , Harvard University Press , Le ebree e le protestanti d'Italia, eds.
Claire Honess and Verina Jones Turin: From the 18th to the 20th Century, eds. Joyce Goodman, James C. The National Art Gallery holds a collection of letters by Raffalovich. The University of Texas at Austin: That Raffalovich ancestors were Iberian conversos escaping the Inquisition who found refuge in Sweden and then came to Russia in the path of Charles XII,93 is a tale caught in legend relying only on the presence of a swallow flying over the seas in the family arms [FIG. According to a tradition bequeathed by the Hassidic branch of the family, the first to bear this surname was Moshe Parnes, son of Rafael, ship builder for the Russian army, when in during a visit of Catherine the Great, the empress would have bestowed upon him his patronymic Raffalovich, replacing the surname Parnes that was used till then.
Although most of these first-generation Raffalovichs had some degree of familiarity with the Russian language and culture, something quite unusual among the Jews of the Pale of Settlement at the turn of the century, only the branch established in Odessa became rapidly estranged from traditional ways of life.
Those living in smaller localities of the interior, such as Bogopol, remained attached to the Lubavitch Hassidic movement till the beginning of the twentieth century. It addresses matters particular to the general public quarter setting and considers the function of the citizen, not just as shopper, yet as a voter, taxpayer, and neighborhood player.
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