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Bidding Information
Lot #    22644
Auction End Date    1/20/2009 11:09:00 AM (mm/dd/yyyy)
          
Title Information
Title (English)    Catalogue des Ouvrages de feu S. D. Luzzatto
Title (Hebrew)    רשימת המכתבים הנדפדים ש. ד. לוצאטו
Author    [Only Ed.] R. Samuel David Luzzatto, (Shadal)
City    Padua
Publisher    F. Sacchetto
Publication Date    1877
          
Collection Information
Independent Item    This listing is an independent item not part of any collection
          
Description Information
Physical
Description		    Only edition. 8 pp. quarto 215:135 mm., wide margins. A very good copy bound in later cloth boards, wrapper bound in.
          
Detailed
Description		    Bi-lingual catalogue of the works of the Italian-Jewish scholar R. Samuel David Luzzatto (Shadal, 1800–1865, for a detailed description of his biography see the accompanying entry for shadal’s corresponcence. This smaller work, bound in the original purple wrappers, describes works primarily in Hebrew but, when necessary, also in Italian. There is a prefatory paragraph from Isaiah Luzzatto, son of the Shadal presenting a letter written by Shadal two months prior to his death. Samuel David Luzzatto was an Italian Jewish scholar, poet, and a member of the Wissenschaft des Judentums movement. He was born at Trieste on August 22, 1800; died at Padua on September 30, 1865. While still a boy he entered the Talmud Torah of his native city, where besides Talmud, in which he was taught by Abraham Eliezer ha-Levi, chief rabbi of Trieste and a distinguished pilpulist, he studied ancient and modern languages and profane science under Mordechai de Cologna, Leon Vita Saraval, and Raphael Baruch Segré, whose son-in-law he later became. He studied the Hebrew language also at home, with his father, who, though a turner by trade, was an eminent Talmudist. Luzzatto manifested extraordinary ability from his very childhood, so that while reading the Book of Job at school he formed the intention to write a commentary thereon, considering the existing commentaries to be deficient. In 1811 he received as a prize Montesquieu's "Considérations sur les Causes de la Grandeur des Romains," etc., which contributed much to the development of his critical faculties. Indeed, his literary activity began in that very year, for it was then that he undertook to write a Hebrew grammar in Italian, translated into Hebrew the life of Aesop, and wrote exegetical notes on the Pentateuch (comp. "Il Vessillo Israelitico," xxv. 374, xxvi. 16). The discovery of an unpublished commentary on the Targum of Onkelos induced him to study Aramaic (preface to his "Oheb Ger"). At the age of thirteen Luzzatto was withdrawn from school, attending only the lectures in Talmud of Abraham Eliezer ha-Levi. While he was reading the "'En Ya'aḳob" by Jacob ibn Habib, he came to the conclusion that the vowels and accents did not exist in the time of the Talmudists, and that the Zohar, speaking as it does of vowels and accents, must necessarily be of later composition. He propounded this theory in a pamphlet which was the origin of his later work "Wikkuaḥ 'al ha-Ḳabbalah." In 1814 there began a most trying time for Luzzatto. As his mother died in that year, he had to do the housework, including cooking, and to help his father in his work as a turner. Nevertheless, by the end of 1815 he had composed thirty-seven poems, which form a part of his "Kinnor Na'im," and in 1817 had finished his "Ma'amar ha-Niḳḳud," a treatise on the vowels. In 1818 he began to write his "Torah Nidreshet," a philosophico-theological work of which he composed only twenty-four chapters, the first twelve being published in the "Kokebe Yiẓḥaḳ," vols. xvi.-xvii., xxi.-xxiv., xxvi., and the remainder translated into the Italian language by M. Coen-Porto and published in "Mosé," i-ii. In 1879 Coen-Porto published a translation of the whole work in book form. In spite of his father's desire that he should learn a trade, Luzzatto had no inclination for one, and in order to earn his livelihood he was obliged to give private lessons, finding pupils with great difficulty on account of his timidity. From 1824, in which year his father died, he had to depend entirely upon himself. Until 1829 he earned a livelihood by giving lessons and by writing for the "Bikkure ha-'Ittim"; in that year he was appointed professor at the rabbinical college of Padua. At Padua, Luzzatto had a much larger scope for his literary activity, as he was able to devote all his time to literary work. Besides, while explaining certain parts of the Bible to his pupils he wrote down all his observations. Luzzatto was the first Jewish scholar to turn his attention to Syriac, considering a knowledge of this language necessary for the understanding of the Targum. His letter published in Kirchheim's Karme Shomeron shows his thorough acquaintance with Samaritan. He was also the first Jew who permitted himself to amend the text of the Old Testament; many of his emendations met with the approval of critical scholars of the day. Through a careful examination of the Book of Ecclesiastes, Luzzatto came to the conclusion that its author was not Solomon, but someone who lived several centuries later and whose name was "Kohelet". The author, Luzzatto thinks, ascribed his work to Solomon, but his contemporaries, having discovered the forgery, substituted the correct name "Ḳohelet" for "Solomon" wherever the latter occurred in the book. While the notion of the non-Solomonic authorship of Ecclesiastes is today the accepted view, most modern scholars do not ascribe the work to an actual individual named "Kohelet", but rather regard the term as a label or designation of some kind, akin to the Septuagint's translation of "Preacher." As to the Book of Isaiah, in spite of the prevalent opinion that chapters xl.-lxvi. were written after the Babylonian captivity, Luzzatto maintained that the whole book was written by Isaiah. Difference of opinion on this point was one of the causes why Luzzatto, after having maintained a friendly correspondence with Rapoport, turned against the latter. Another reason for the interruption of his relations with the chief rabbi of Prague was that Luzzatto, though otherwise on good terms with Jost, could not endure the latter's rationalism. Luzzatto was a warm defender of Biblical and Talmudical Judaism; and his opposition to philosophical Judaism brought him many opponents among his contemporaries. However, his antagonism to philosophy was not the result of fanaticism nor of lack of understanding. He claimed to have read during twenty-four years all the ancient philosophers, and that the more he read them the more he found them deviating from the truth. What one approves the other disproves; and so the philosophers themselves go astray and mislead students.
          
Paragraph 2    רשימת המכתבים הנדפסים והבלתי נדפסים להחכם... שמואל דוד לוצאטו ז"ל ([מאת] ישעיה בלא"א שד"ל)...

שער-מעטפת. טקסט גם על המעטפת. שער-מעטפת נוסף: des Catalogue ouvranges edites de feu Samuel David Luzzatto... כולל: איגרת שכתב ל"חכם אחד מעיר וויען" ובה מפורטים חיבוריו שנדפסו בשנים 1865-1800. נדפסה תחילה בראש הספר "פירושי שד"ל ז"ל". כאן נוספו "החיבורים שבלבנו להדפיסם". עברית וצרפתית. תדפיס מתוך "חמשה חומשי תורה מתורגמים איטלקית ומפורשים עברית" על ידי שמואל דוד לוצאטו, ספר דברים, פאדובה תרל"ו, עמ' 285-279. כאן נוסף הטקסט הצרפתי.

          
Reference
Description		    http://en.wikipedia.org/wiki/Samuel_David_Luzzatto; CD-EPI 0143599
        
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Listing Classification
Period
19th Century:    Checked
  
Location
Italy:    Checked
  
Subject
Bibliography:    Checked
  
Characteristic
First Editions:    Checked
Language:    Hebrew, Italian
  
Manuscript Type
  
Kind of Judaica