At the age of twenty-five he entered a commercial career, spending all his leisure time in study; but his natural tendency toward science and an active religious life soon caused him to abandon the pursuit of wealth.

He then began to publish scientific and apologetic works, in which he revealed a great attachment to the Jewish religion, exhibiting at the same time a broad and liberal mind.

Later, Benamozegh was appointed rabbi and professor of theology at the rabbinical school of his native town; and, his other occupations notwithstanding, he continued to write and defend Jewish traditions until his death, in Livorno.

[1][6] In his theological works, Benamozegh suggested to explain the Christian dogmas of the Trinity and Incarnation as an oversimplified and corrupt version of the Kabbalistic-panentheistic doctrine of Divine Emanations.

[7] While he disagreed with the Trinitarian Christian theology, he considered it, unlike most other Orthodox rabbis, an erroneous misunderstanding of subtle Kabbalistic doctrines rather than a major deviation from monotheism.

Over time, Benamozegh came to view Darwin's theory of the common descent of all life as evidence in support of Kabbalistic teachings, which he synthesized to offer a majestic vision of cosmic evolution, with radical implications for understanding the development of morality and religion itself.

He believed that authentic mystical core of the Jewish tradition, which he called "Hebraism" as opposed to more isolationist exoteric Judaism, is profoundly universal and capable of uniting all world religions and nations into one brotherly cosmopolitan network.

According to his worldview, the Jews are chosen to serve the humanity as a priestly people, by proving a common mystical ground that transcends the boundaries of the nations and religious traditions.