At that time, Luigi Chiarini published his own poems and his translations from Hebrew, Greek and Latin, which he recited at the Pisa Literary Society.
Because of the turmoil of the revolution he left Pisa and went back to his native town, where he became chancellor of the Royal High School and professor of Italian and Latin.
In 1826 he was appointed professor of Oriental Languages and Antiquities at the Royal University of Warsaw with Stanisław Kostka Potocki's backing.
Chiarini was entrusted by this body to translate the Babylonian Talmud, for which the Russian government granted him a subsidy of 12,000 thalers.
In brief, Chiarini endeavors to prove that the purpoted evils of Judaism originate chiefly from the alleged harmful antisocial teachings of the Talmud.
This goal can be attained in two ways: first, by the establishment of schools where Bible instruction is given and the Hebrew grammar studied; and, secondly, by a French translation of the Babylonian Talmud, with explanatory notes and refutations.
[7] Chiarini recognized that the popular knowledge of the Jews and Judaism was inadequate and defective, and that their enemies furnish nothing but distorted instead of correct information.
Nevertheless, his work is pervaded with some of the traditional prejudices against which he protests; but, at the same time, he expresses a sincere concern for the spiritual and material welfare of the Jews, and a desire to improve their condition.
[10] Chiarini's "Théorie du Judaïsme" was widely criticized and caused considerable discussion in the "Revue Encyclopédique" and in separate pamphlets by Leopold Zunz, Isaak Markus Jost, and others.
[15] In 1830 two reviews by the German Jews were published, namely by Jost and by Zunz, and by the Warsaw erudite Jakub Tugenhold, who charged Chairini with a complete unacquaintance with the rabbinic literature.