Jew placed under French protection. Renewal of ideas On the intellectual level, the growing exchanges between Jews from Tunisia and Livorno facilitated the circulation of printed works in Tuscany and their widespread distribution in Tunisia and the rest of the Maghreb. This led to an important revival of the Tunisian Hebrew studies at the beginning of the eighteenth century, embodied in particular by the rabbis Semah Sarfati, Abraham Ha-Cohen, Abraham Benmoussa, Abraham Taïeb and Joseph Cohen-Tanugi. Among the works of the Chumash, the Talmud or the Kabbalah, which are of note, we can cite; Toafot Re'em (1761–1762) and Meira Dakhiya (1792) by Mordecai Baruch Carvalho, commentary on the work of Elijah Mizrachi and a collection of glosses on various Talmudic treatises; Zera Itshak (1768) by Isaac Lumbroso, an important Talmudic commentary; Hoq Nathan (1776) by Nathan Borgel, an important Talmudic commentary; Migdanot Nathan (1778–1785) by Élie Borgel, series of commentaries on Talmudic treatises; Yeter ha-Baz (1787) by Nehorai Jarmon, new on the Talmud and the Mishneh Torah of Moses Maimonides Erekh ha-Shoulhan (1791–1891) by Isaac Taïeb, a book dealing with the laws and commenting on the Shulchan Aruch Mishha di-Ributa (1805) by Messaoud-Raphael El-Fassi, an important commentary by Choulhan Aroukh, accompanied by works by his sons Haym and Solomon; Mishkenot ha-roim (1860) and Hayyim va-Chesed (1873) by Ouziel El-Haik, a collection of 1,499 responses on the most diverse subjects and a collection of homilies and funeral eulogies pronounced from 1767 to 1810. With the exception of Isaac Lumbroso's Zera Itshak, all the works were printed in Livorno, Tunis, which didn't have a well-known printing press, the only attempt to make one was in 1768 was considered a failure because of the lack of knowledge on the subject. Rabbi Chaim Yosef David Azulai, who visited Tunis in 1773–74, noted that the city had some 300 young talmudists and considered that the rabbis he met "had very extensive knowledge". Aborted reforms of the nineteenth century Inventory By the middle of the century, the Jews of Tunisia barely knew any literate Arabic, and few of them read and wrote Hebrew. In addition, they generally lived with their precepts, because of their only religious instruction and they have little knowledge of the Arab-Muslim letters, unlike the Jews of other Muslim countries. Nevertheless, the comings and goings between Tunis and Europe contributed to a certain desire for emancipation and freedom in wearing the clothes assigned