The name Artom belongs to that singular constellation of Jewish families from Piedmont, whose history mirrors that of the communities nestled between the Alps and the Po, in the borderlands of the Duchy of Savoy that became the Kingdom of Sardinia. These families, long confined to the ghettos of Asti, Turin, Casale Monferrato, Acqui, and Vercelli, carried a Judaism at once faithful to tradition and permeable to the currents of modern Europe. The particular rite of Asti, Fossano, and Moncalvo — known by the acronym APAM — bears witness to this liturgical singularity, heir to the French Jews expelled from France at the close of the Middle Ages who came to settle in southern Piedmont.
It is from this soil that the Artom lineage emerged, a patronymic encountered as early as the communal registers of Asti, one of the three cities of the APAM rite. The family gave to Italy and to the Jewish world figures as diverse as a Sephardic Chief Rabbi of London, a diplomat who helped forge Italian unity, a leading Hebraist and lexicographer, and a young partisan who fell in the Resistance. This breadth — from the sanctuary to the chancellery, from the rabbinical pulpit to the maquis — makes the Artom family a mirror of the Italian Jewish condition between emancipation, integration, and catastrophe.
The present work sets out to gather what the archive can establish, to distinguish what belongs to transmitted tradition, and to acknowledge honestly the areas of uncertainty. It does not claim to reconstruct a continuous genealogy, but to illuminate the prominent figures of a family whose name traverses two centuries of European Jewish History.
The Jewish presence in Asti is ancient and well-documented. The community is part of the network of Jewish settlements in Piedmont which, following the expulsions from the kingdom of France, welcomed Ashkenazic francophone families. The synagogue of Asti is one of the houses of worship of the APAM rite, an acronym designating the communities of Asti, Fossano, and Moncalvo, heirs to a specific rite descended from the Jews expelled from France during the Middle Ages. It is within this context that the surname Artom takes root, among the families forming the nucleus of the Astese community.
Piedmont, under the house of Savoy, long maintained a restrictive regime toward Jews. Ghettos were established there relatively late, in the seventeenth and eighteenth centuries, and communities lived under the weight of strict regulations until the upheavals of the Napoleonic period. True emancipation came only with the Statuto Albertino of 1848, by which King Charles-Albert granted civil and political rights to the Jews of the kingdom of Sardinia. This watershed of 1848 is decisive for understanding the trajectory of the Artom family: it opened to the sons of ghetto families the careers of the State, the university, and diplomacy, which had until then been closed to them.
It was in this community of Asti, a city of the APAM rite, that the man who would become one of the first public figures of the family was born in 1835 — the future Chief Rabbi Benjamin Artom. Benjamin Artom (1835–1879), Haham of the Spanish and Portuguese Jews of Great Britain, was born in Asti, in Piedmont, then part of the kingdom of Sardinia. The conjunction of a local rite marked by the French heritage and a newfound openness toward the wider world defined the intellectual horizon within which the first generations of the Artom family whose History is accessible to us were formed.
Let us retain from this founding chapter that the family belongs fully to Piedmontese Jewry: rooted in Asti, shaped by a minority rite within Italian Judaism itself, and placed by History on the threshold of an emancipation that would carry its sons far beyond the walls of the ghetto.
The figure of Benjamin Artom remarkably illustrates the mobility of Italian rabbinical elites in the nineteenth century. Born in Asti in 1835, trained in the Piedmontese tradition, he enjoyed a career that took him from Italy to the heart of English Judaism. He became the Haham — the title of the spiritual leader — of the Spanish and Portuguese Jews of Great Britain.
The passage of an Italian rabbi, formed in the Ashkenazi-French rite of Asti, to the head of the Sephardic community of London warrants closer attention. The Spanish and Portuguese congregation of London, one of the oldest and most prestigious in Western Europe, was led by a Haham whose function combined halakhic authority with public representation. That a Piedmontese was called to this office testifies to the influence of Italian rabbis, renowned for their culture and eloquence, and to the circulation of individuals within the Western Jewish world.
Benjamin Artom left behind a liturgical and homiletical body of work. The London Sephardic tradition has preserved prayers of his composition, notably texts intended for the rites of the life cycle, such as the prayer for children reaching the age of religious majority, composed according to the Sephardic rite of London. His ministry, though relatively brief — ending with his death in 1879 at the age of forty-four — left a lasting mark on the community he had led.
His career prefigures a constant trait of the lineage: the capacity of the Artom to cross boundaries, both geographical and those internal to Judaism, moving from Piedmont to England, from the Ashkenazi-Italian world to the Sephardic pulpit, without any rupture of their rabbinical identity. The ghetto of Asti had formed a man capable of presiding over the spiritual destinies of the descendants of London's Iberian exiles — an unlikely synthesis that only the turbulent history of European Judaism could have produced.
If Benjamin Artom embodies the rabbinical path, his contemporary and compatriot Isaac (Isacco) Artom illustrates the other dimension of the family's trajectory: entry into the life of the nascent Italian state. Isaac Artom was the private secretary of the Count of Cavour, the architect of Italian unity.
Born likewise in Jewish Piedmont, Isaac Artom belongs to that first generation of men whom the emancipation of 1848 propelled to the heart of public life. A close collaborator of Camillo Benso, Count of Cavour, President of the Council of the Kingdom of Sardinia and principal architect of Italian unification, he participated from within in the enterprise of the Risorgimento. His position as secretary associated him with the diplomatic endeavors that led to the establishment of the Kingdom of Italy in 1861.
Isaac Artom's career crowned the process of integration of Italian Jews into the institutions of the unified state. He was elevated to senatorial dignity, thereby attaining the highest level of national representation. His appointment stands among the symbolic milestones of Jewish emancipation in Italy, demonstrating that a man from a community once confined could serve the state at the highest diplomatic and political level.
The destiny of Isaac Artom is emblematic of an Italian particularity: the relatively swift and thorough integration of Jews into the liberal nation born of the Risorgimento. Unlike other European countries, unified Italy readily associated emancipated Jews with its institutions, without their origins constituting a decisive obstacle. The Artom family, through the dual path of Benjamin the rabbi and Isaac the diplomat, thus occupies both poles of the Jewish experience of the nineteenth century: fidelity to religious tradition and ascent within the secular city. This duality, far from contradicting itself, defines Italian Jewish modernity, of which the family was an accomplished example.
At the heart of the family history stands the figure of Elia Samuele Artom, a scholar whose work left a lasting mark on biblical and Hebraic studies in the twentieth century. Elia Samuele Artom is the subject of an entry in the Encyclopaedia Judaica, which presents him as a leading figure in Jewish studies. His biography is also documented by the Centro di Documentazione Ebraica Contemporanea in Milan, attesting to the reliability of the data concerning him. The CDEC holds in its digital library a biographical notice dedicated to Elia Samuele Artom.
Trained as a Hebraist, Elia Samuele Artom devoted the greater part of his activity to teaching, biblical exegesis, and lexicography. He served in rabbinical capacities in Italy, where he held in particular the position of Chief Rabbi of Florence, one of the major communities of Italian Judaism. His Florentine rabbinate was rooted in a tradition of scholarship that the city, through the Collegio Rabbinico Italiano, had long cultivated.
The scholarly work of Elia Samuele Artom is centered primarily on commentary of the Hebrew Bible. He produced commentaries intended for a broad, educated readership, combining philological rigor with fidelity to the Jewish exegetical tradition. His lexicographical contribution placed him among the craftsmen of the modern Hebrew language, at a time when Hebrew, the language of prayer and study, was also becoming the living tongue of the Jewish national home in Palestine and then in Israel.
It was toward the Land of Israel that the final chapter of his journey turned. Following the antisemitic persecutions that struck Italy in the wake of the fascist racial laws of 1938, and the rupture they imposed upon the lives of Italian Jews, Elia Samuele Artom continued his work in Jerusalem. There he exercised rabbinical authority within the Ashkenaze community of the city and carried on his scholarly labors. His trajectory, from the Florentine pulpit to Jerusalem, recapitulates the fate of a generation of Italian scholars compelled into exile yet sustained by the renaissance of Hebrew culture.
The intellectual legacy of Elia Samuele Artom extended into his descendants, several members of the family distinguishing themselves in turn in Jewish studies and teaching. His figure represents the erudite summit of the lineage, the point at which traditional rabbinical learning meets modern philology and the adventure of the Hebrew renaissance.
The history of the Artom family, like that of Italian Judaism as a whole, was brutally reshaped by the fascist racial laws of 1938 and the German occupation of 1943–1945. The ascending trajectory opened by emancipation collided with persecution, and then with extermination. Several members of the family, following the example of Elia Samuele Artom, chose emigration to Mandatory Palestine; others remained in Italy and faced the storm.
Among the latter, family memory and the history of the Italian Resistance have preserved the name of Emanuele Artom, a young Jewish intellectual from Turin who committed himself to the partisan struggle. Shaped by the cultivated milieu of Piedmontese Jewry and trained in history and letters, he joined the ranks of the Resistance in the Alpine valleys of Piedmont. There he kept a journal that has become a testimony of the first importance on the condition of Jewish combatants and on the daily life of the maquis. Captured by the forces of the occupier in 1944, he was tortured and met his death, becoming one of the emblematic figures of the Italian Jewish Resistance.
This chapter stands at the intersection of Memory and History: family and communal tradition transmits the memory of Emanuele Artom as that of a martyr of freedom, while the archive — his journal, the records of the Resistance — confirms and documents this account. The encounter between the two registers, memorial and documentary, lends this figure a singular force. Where emancipation had made the Artom family servants of the Italian state, fascist persecution placed their descendants among those who took up arms against that corrupted state.
The Shoah thus constitutes the point of rupture in the family's history. It scattered the lineage between a wounded Italy, Palestinian exile, and the sacrifice of the Resistance. But it did not erase it: through the emigration of some, who transplanted the family's scholarly heritage to the Land of Israel, and through the memory of others, whose name was inscribed in Italian national memory, the Artom lineage crossed the catastrophe without disappearing.
After the war, the history of the Artom family unfolds between two poles: a reconstructed Italy, where decimated but living Jewish communities survived, and the State of Israel, where several branches of the family established themselves permanently. This bipolarity extends an ancient trait of the lineage, already manifest when Benjamin Artom moved from Piedmont to London, or when Elia Samuele Artom moved from Florence to Jerusalem.
In Israel, the scholarly posterity of Elia Samuele Artom contributed to biblical studies, to the teaching of Hebrew, and to the transmission of the Italian Jewish heritage. Italian Judaism, minority yet prestigious, preserved in Israel a distinct identity, with its synagogues of the Italian rite and its cultural institutions; the Artom family participated in them. In Italy, the name remained associated with the Memory of the Risorgimento through Isaac Artom, and with that of the Resistance through Emanuele Artom, thus integrating the family into the national narrative as much as into Jewish History.
This dual belonging — Italian and Jewish, diasporic and Israeli — encapsulates the condition of Italian Jewish elite families in the twentieth century. Neither entirely absorbed into the nation, nor withdrawn into religious tradition alone, they held both loyalties together. The Artom family offers a particularly clear illustration of this, through the diversity of vocations they embraced: the rabbinical chair, the diplomatic chancellery, philological erudition, partisan combat.
The status of this chapter is probable rather than established, for the reconstruction of a precise genealogical continuity among the various Artom figures — Benjamin, Isaac, Elia Samuele, Emanuele — exceeds the authoritative sources immediately available. All belong to Piedmontese Judaism and share the same patronym rooted in Asti; the exact kinship ties, however, would require an examination of communal registers that the present work cannot resolve. One must therefore refrain from asserting a direct filiation where only a common belonging to the same stock is assured.
The Artom lineage, as reflected through the figures retained by the archive, offers a striking shortcut through the history of Italian Jewry over the last two centuries. Rooted in the community of Asti and its singular rite, heir to the expulsion of the Jews from France and to the long patience of the Piedmontese ghetto, it was propelled by the emancipation of 1848 into every domain of modern life. Benjamin Artom carried the rabbinical tradition to the Sephardic pulpit of London; Isaac Artom served Italian unity at the side of Cavour; Elia Samuele Artom combined the Florentine rabbinate, Hebrew scholarship, and Jerusalemite exile; Emanuele Artom sealed with his sacrifice the family's commitment to the Resistance.
From these trajectories emerges a constant: the capacity of a ghetto family to cross borders — between Italy and England, between the diaspora and the Land of Israel, between religious tradition and the secular city — without renouncing its identity. The history of the Artom family is not that of a linear dynasty, but of a name that, having arisen from a small Piedmontese community, carried the mark of Italian Judaism onto stages as diverse as the synagogue, the chancellery, the university, and the maquis. In this, the Great Book of the Artom family is also a fragment of the great book of European Judaism, between emancipation and catastrophe, between fidelity and rebirth.
