Rav Elazar Fleckles (1754 - 1826) (with Rabbi Moshe Maimon)

Hi everyone, welcome to another edition of the Swarm Chatter Podcast and the first episode

of a new mini-series here on the podcast, the Life and Swarm overblows a fleckless, the

author of True Mayavo and other Swarm.

This episode in this series is being sponsored by Mahon Netsakhyakiv who is publishing

the new edition of True Mayavo and they publish the other Swarm overblows a fleckess, Elis

Khadrish Rishan Shani Shlishi, Khazain Lamayid, Ava Stovid, as well as the Hagoda Meister

Rabbalozar.

And now they're publishing True Mayavo in this monumental new project as well as an additional

volume from Ksaviyad printed from the first time on Evan Ezzer.

So with that, we thought that it's a good opportunity to discuss Rabbalozal Fleckless,

the Tamil Vovok of Nadya Bihuda and a fascinating figure in his own right for those many are

familiar with him and some are not.

So I think it's a good opportunity to talk about him.

Also, Mahon Netsakhyakiv, they're publishing in Repi Vallatoyra soon.

Shalishi was Elishmul Khilik Alev, Shalishi was Elishmul Khilik Bez, and they've published

recently Berkhas Tawyev and many others far and they're publishing always in nice new

critical editions.

They published True Swarm for Blavet Upenheim and a number of others far and on various

different topics.

So for this episode, the first episode in the series is discussing the biography.

We'll go through the life of Rabbalozal Fleckless.

I'll be joined once again by Rabbalozal Fleckless.

So thank you very much for joining me once again.

Thank you very much Nadya Keen.

Thank you, Mahon Netsakhyakiv.

It's a great opportunity.

Many l'm done and know the Chuvamayaba through the notes on Nadya Bihuda, Mahon Netsakhyakiv's

classic edition of the Chuvamayaba.

Nadya Bihuda includes a lot of notes from Rabbalozal Fleckless.

He is, of course, a Mahon Netsakhyakiv's own right, but the closest time on Nadya

Bihuda, many of the Chuvas and his safer are from and to the Nadya Bihuda.

So primarily, his exposure is as a Talmud of Nadya Bihuda, but a very able mom Shakhdarka

of the Nadya Bihuda in every respect.

The Nadya Bihuda was the Isha Shalim with the Shlita Intaira and Hachkafa and Agadha

and the ultimate leader, the ultimate rav in the Rabbalozal Fleckless is a very capable

successor.

He epitomizes many of those, say, myles as we'll see.

His swarm are fascinating.

He himself was fascinating and a true, true God will be his role.

We should start off mentioning that his name is El-Auzar, not El-Yezar.

Sometimes once in a while, you'll see people write El-Yezar, his name is El-Auzar.

Also Fleckless, I think I was pronounced and either has a synate end or a samakh, I've

seen it done both ways, just spelling out of the way.

So we'll talk about his biography, we'll start with Rabbalozal Fleckless who was born

in Prague.

It's his native Pragueian, if you will, in 1754, and very much you want to pick up and

you talk about his early life.

Yeah, he's a big Yachson in a world which is very much Machsevichus, especially Pragueichus.

So his mother, his mother, Gheysar, comes from also a very famous ravan Prague and that

is the author of the Klayokker, Raphryam Lunchitz, who's a ravan Prague.

And Rabbalozal himself, I'm sorry, his father, on his father's side, Rabbalozal is an

an ankle of Rabbalozal Gans, that's how Mach-Dabbal also from a famous Prague family,

so he belongs to Prague royalty.

And much of what we're going to say now comes from the biography written by his grandson

called Zichar in a Loser, and in the year he says a fascinating story, how as a young

child, he would go with his father where every time there was a drush in shul, you know,

we know that the Rav would give a drush sometime, there were other darshanim, the Maghid,

or whatever passing through, he would give a drush, but a drush in the Altenoy Shul was

a very big occasion.

He would go with his father to give a drush, and one day after coming back from a drush,

a young Luzer tells his mother, Gheysar, he says, one day I'm going to give a drush

from the Bima of the Altenoy Shul, and that was a memory that stuck with there, and years

later when he became the rabbal, he became the Abbas then, and darshanim from the Shul,

the Nivua was Mekoyim.

There's another person to mention of Yichas, was a Masha Mayor Paralus, who was one of

the Cheshuvay Prague, he wrote one safer that we have called McGillus Safer on McGillus

Esther.

This was reprinted a few years ago by Baba, it was very hard to get, they printed it

for a chasena, and then they printed a few other ones were sold, but it was very hard,

it's a beautiful safer on Esther, there's actually some fascinating autobiographical

information.

So fascinating material on here, Bakhla, he talks about Dr. David Oppenheim, and Dr.

Oppenheim's daughter, I think, wrote McGillus on the question of his culture, woman writes

McGillus, Dr. David said, yes, and I think he said, no, there's some fascinating fascinating

material in this McGillus, and he is, a blogger like this is proudly a descendant of him,

he talks about him extensively, he says he owned Svarm of his saviado, which we unfortunately

lost, we don't have any more, so that's another one of, so he really, like you said, it was

a real yachson, and in a world where Yichas was very important, there's something we always

hear about Yichas, Yichas was very important those days, it was the elites, and the elites

stayed elite, and it's rare to find someone coming from out of the elite, in fact, it's

always elite families, and so you see that extensively, also Masha, you mentioned in these

Echonolazar, which anyone can find, it's a fascinating read, also in the Makhonetik

Akub, in Svarm of the first few years on the picture of Reblosa Fleklis, they have kind

of biography, it's taken from his words, plus Echonolazar, plus Avasdavid, we could talk

about in the new Chumayavid, there's going to be extensive fleshed out more biography

as well, for those interested, can read there as well, so we're taking from a couple different

places, okay, Masha, I'll turn it back to you.

One thought that just crossed my mind is that there's something unique about Prague, Prague

of the community was an official community with government recognition, and it had been

there for very many years, which is why Yichas played such a role, because it's inherited,

a lot of newer communities, everybody who comes is kind of an equal citizen, you know,

all, you know, with equal rights, and privileges, but in an older kind of place, like the

Altenoy Shul was one of the oldest, maybe the oldest Shul today, maybe the oldest Shul

in Europe, but it's a real, and that's what all the community was, and that's, you know,

it's a feature of these old communities that people, Yarshan, a certain seat, the Yarshan

certain positions, that everybody knows who they are because they go back, they're, so

he's a true blue blood in a positive sense, because it came with responsibility as well,

but that's, the Echonom were very much aware of their Yichas and what was expected of them.

Is there a call from my trip to Prague? I think it's the oldest current active Shul,

there's a minute every day in Europe. Also, there wasn't only the Altenoy Shul, there's

other Shul there, there's still there, you can see them, and there were other Shul, and as

you'll see from his Drashez, you can see from Dailes Khradesh, one, two, three, in Khazandomayit,

he would Darshan, he says, he was in this Shul, he was in the Meisel Shul, he was in

different Shul, there weren't only in one Shul, they were in different Shul, he was giving

the Drashez, and he was a real, as you mentioned from the story already, he was a real

preacher, if you will. So, okay, continue. All right, so then as a young child, these studies

under Masha Royfe, Royfe Katz, as he was a client, Royfe meant that he was a medical practitioner,

which we don't know much about him, but Luzer does memorialize him as someone with

extremely dedicated his job of teaching young children, and somebody with a great Yira Shemayim,

who instilled in his young charges already at that age, the importance of Yira Shemayim. So,

that was very young, probably started learning about at six years old, I think, in this Gator,

after about six, five, six years, then he goes on to study under a very famous person,

his own, right, Ramayar Fashelis, Ramayar Fashelis himself, a talented of,

Ramayar Shemayim, he's a very famous person, he had a Yashiva there, Yashiva meant for these young

boys, Burmets and Age Boys, and not only did the Raba Luzer learn there, but his father before him,

Rob David had learned there already back in 1735 for 10-10-year periods, only ending when

when Maria Teresa chased the Jews out of Bohemia. So, that's when he left, and at that time,

Ramayar Fashelis took up, he became a Laman in Kuntstadt, but then he did return to Prague,

and that's how Raba Luzer met him there. After graduating a few years later, he went on to learn

under the Noidu Bihuda, and that was to be his primary rebbe for the rest of his life,

and he speaks of Ember Belluzer himself, attributes learning from the Noidu Bihuda, not only

Tyra, but also learning Muser, Yer Shemayim, and dealing very pleasantly with other people.

That was important to Noidu Bihuda, and that was important to the Raba Luzer because he learned

under the Noidu Bihuda in 1770. When he's 16 years old, he gets married to another

blue blood from Prague, the Bondi family, and he's the Raba Vrum Bondi's daughter Esther that he

marries, and he stays on continues learning in Prague, up until the 1779, when he becomes the rabbi

of a small little community called Goethein. In Goethein is where he learns how to develop

his Darshanis ability, and then they're published. These drushes that he gave in this little town,

in Goethein, in this community of Goethein, he writes about how in his very first

drussia he gave the theme was something which would be a hallmark of his Rabbonus,

and that was that all members of the community, Rich and Poor, are going to be treated by the

Rav as absolutely equal, and that's a big privilege because if you mention the Aksanim,

they all had certain rights and privileges, so the wealthy people also felt that they were

entitled to certain rights and privileges, and that was standard throughout Europe. You read

the memoir literature, like you said, the elites of the community, which were the Aksanim, plus

the wealthy people. Wealth usually was inherited too, but wealth was the one way somebody

might have a chance of acquiring wealth and gaining status, but in the eyes of Rabbaluzzer,

all are equal. To keep himself busy, he learned, of course, and he continued his relationship with

the native Yudha, corresponding with all the time, and that's where many of the letters he didn't

need to write him a letter when he's learning, and the base manager of the native Yudha,

many of the letters go to this small four or five-year period where he was in Goethein,

corresponding with the native Yudha. The grants on the tests that this short period of the

Rebonus outside of Prague was marked with great success, everybody in the community loved them,

and in his last Russia, which is also published by Rabbaluzzer, he talks about how unusual for a rabbi,

you know, ready to go Mars, as a rabbi that everyone loves is may not be doing something right,

but Rabbaluzzer mentions, and he was proud of it, how in this tenure he had the respect and the love

of everybody, but what did bother him, which is why eventually he left, is that he could not

teach there. There was the holding a Yashiva in the old days, there was no tuition, the Yashiva

was supported by the community, and a small community couldn't support a Yashiva. People could give

a little pittance, a little pittance from a large community would be enough to hold out a Yashiva

on a very shoestring budget. That's the way the situation was in Europe, so the town like Goytan

simply couldn't do it, so even though he's writing and he's corresponding and he's relating with the

Yudha, but he feels something's missing in his life because he doesn't have the base measures,

and that's why eventually he gives up his position and he returns to Prague, and that starts his

glorious career in Prague. In fact, to read a quote from him in the Chumayava, and it's like Dama

to Chumayava, and Revaloso Flakas is a phenomenal writer, anyone that knows that reads him, he's

absolutely a wonderful writer, he writes Malitza, so using Psoke, another flowery language that you

might know from other areas, and he weaves it in, so once you get used to his style, it's easy to

read, but right away, initially you have to get used to it, so just to read a quote, not to

overdo the quote, but just to read, he says, the Holzei Nanushaveli wasn't worth anything to me,

to be there in Kuwait, I'm kind of shi-hoshko-betal-medium, I want it, I was yearning for

Talmedium, I wanted to hear my voice, veerasi-me-pne-chereval-abadim, scared of the chereval, call you're my

gadalti-bediba-cheveran-pupil-tal-medium, his whole life, you can imagine Prague was one of the

biggest Jewish cities in Europe, he was sitting there, he was sitting in Lakewood, and suddenly he

got out some stethels, and I had a town stethel, I missed that poopil-cheverium, I missed my friends,

I missed being able to handle the learning, he is saying, i see, he's saying, uach-bittni-beteni-me-ehr-gideula-shwakha-kum-e-westsoef from

ani, e-khual-chul-cheves-gal-mud, built-y-based-hal-mud, how can i sit myself with nothing, there's no Yeshiva,

ve-amar-ti-na-hed-ser-el-choo-vell-makami, mok-e-gideul-ed-to-vee-ani-de-ch-de-ch-ke-mi,

She's saying, he was homesick, also clearly he missed Prague, he missed Neody-Bi-hude, he missed everything as

his friends there, and he wanted to go home, and he returned, he talks about this in other places as well

in his other farm that he returned back to where he was.

A couple other things to mention.

Also, you mentioned Mary Sheffela's Night of Beauty.

So really, I think originally,

he really was a tomb of the governor of Mary Sheffela's

and his think his father also was.

So he really was, and what's interesting

and you see this in his farm as well, to some extent,

which is that he really was a native Pragaian

and he really learned under Mary Sheffela's Naprag.

And then he also was a tomb of the beauty,

the night of beauty that was from Poland.

Night of beauty was Polish.

He had the kind of that two different,

they weren't totally radically different,

but they were different Praga and Poland.

And you see that combination in Herbaloza Fleklis.

And as you mentioned, many of the Shilas

and the Chuvas written in Chumiavo,

well, this is when he was there in Gorten

before he returned to Praga,

which he returned to while the native Buddha was still there.

I think he returned and he gave a Drusha.

The native Buddha was proudly watching.

His Talmud gave a Drusha there in Chul

and he came back.

This is one of his, like I said,

was Talmud, many Talmud,

but Talmud came there.

Okay, that in fact,

nah, he that was the theme of his very first Drusha,

which is also preserved.

But the very first Drusha, the theme was

that how everything at every Torah thought that he has

is imbued with the influence of his Rebi.

And then he was sitting in the audience

and was like you said, it was very, very moved.

When he gets back to Praga,

he's immediately appointed to the Bezden of Praga.

We'll talk about that in a moment,

the Bezden, which is called,

by its Bezden Moish.

We have to discuss why it's called the Bezden Moish.

But he also, and that's what he's famous for.

And he occupies that position with great distinction

for the rest of his tenure in Praga.

But he also, which is what he wanted,

like you just read, he wanted very much to be able to teach.

So he runs his own little,

he has a circle of Talmud in them.

And that, he keeps up up until the year 1817,

which is when he suffered a stroke

about nine years before he died, he was teaching.

So for in his mind, the main focus was his teaching in Praga,

not necessarily his work on the Bezden.

Correct. And you, I don't know if you want to talk about

the Bezden Moish now, what it means

and what the theories are on you have your own theory

that you put in the front of the Tereschaim

that I published a new edition of a Desaro,

we put the old Asgames and one of them was the Praga Edition,

there was Asgama there, well before this, you know,

century before this or so, and we put it in there.

And you put, I made you add at the end, HaGam,

which is what your acronym is.

And I still got comments.

I don't know if it was something to be long emails

that I'm wrong, I don't know about it.

It wasn't me, it wasn't my theory,

but it's a theory, definitely interesting theory.

So perhaps now you can say what is accepted to me

and what your theory of it is.

Well, we do know that it was a puzzle to very many people.

And there's articles written about it

because it was unique.

What is Bezden Moish mean?

And after a while, the thesis which gained traction

was that Moish is Russia Tevis for Moish

because some of the times you see it on the,

it's spelled with the apostrophes.

So between the Vaughanish and so people understood it

to mean that it's Bezden Moirish Shava.

And Moirish Shava means that all the Dayanim are equal

instead of Maschilim and Atad, you know,

where there's a senior Dian and then another Dayanim.

And this, in this Bezden, everything is equal.

That's what people understood it to be.

I mean, again, it was a puzzle, but that's the,

they believe that was the resolution of the puzzle.

When I was researching the Asgama's for the Tyraschheim,

it struck me that in some of the older documents,

it's Bezden Moish and then it's Appalonton.

And Appalonton means a pellet in Latin

and also often with apostrophes.

And it's a struck me that may be the word,

apostrophes were used for Russia Tevis for acronyms,

but apostrophes were also used for Latin words,

for words that were laws or, you know, not,

foreign words words that were not Hebrew

were marked with the apostrophes.

So it's suddenly struck me that maybe the word Moish

really means Moss, Moss Appalonton,

which is another Latin word for meaning,

you know, small claims courts or something like that.

You know, a different designation of the court in Latin,

which was then forgotten because they didn't speak Latin.

Even though they kept it on their, on their,

on their letter heads, so to speak,

they kept it on the mast head because the generations

before them, but they had forgotten the meaning,

which then led the way for alternate interpretations.

So some of the feedback that we got relates to

Dianne themselves, who will sometimes spell it out,

Moira Shava, which doesn't mean,

it doesn't mean that was the original interpretation

because often when people forget an interpretation

and the new one is adopted,

so then people will adopt it.

A parallel to that is the famous Samarites

that's far enough often did the historical do,

sign at the end of their name,

which was mistakenly interpreted to mean fire the Tahr,

meaning not of Marano descent,

but, and even though some spired him will tell you

that's what it means, it doesn't mean

that was the original interpretation.

Mark Shapiro and others have proven,

and I added some rise on my own,

that it didn't mean that originally it meant

something like safe a toy, or safe a tab,

something it was like a brother

that someone would wish on himself

to live out his years and good health and prosperity.

So, but that meaning was forgotten

and it took on another meaning,

so it doesn't mean just because a meaning is later accepted,

that that was the original meaning,

and that was the theory I put out there about Bezden Maish,

which is either here nor there, but it's out there.

Yeah, it isn't, it's an interesting theory,

and it's a theory, and whether, you know,

it's right or wrong,

it's definitely an interesting Bezden,

which this always comes up in his discuss.

So, like you mentioned,

there are a lot of fleckless joins this Bezden,

it's a position that will be on the rest of his life

as one of the members of the Bezden,

as we'll talk about the absentee who does death,

he doesn't become the rob of Prague, in fact,

there's no, I think the next year for Abba Yashir,

someone who's the rapper for it,

and there is no chief rabbi,

there's a lot of fleckless,

there is Ashmolanda, the son of the Night of the Behuda,

there's a macho, back rack, there's some others,

but there's no chief rabbi of Prague,

but we're jumping ahead, we can walk back

before we get to the death of the Night of the Behuda,

the, at that point, there are a lot of flecklesses in Prague,

and he starts publishing his farm,

and he publishes his works of,

works of homolytic,

so I'm looking at the,

you created a very handy,

perhaps we'll publish this somewhere,

with this series, you publish a very handy timeline,

a little breakdown of a lot of flecklesses life,

and you write a work of homolytic,

so it's really what it was,

the Irish tradition, that's really,

I mean, if you read his style,

that's really like his style of writing,

and he adds Irish tradition,

Shanish, Lichy,

Kazai and Lamoyen,

Abba's love, there's a whole nother type of work,

we also forget Malakasakoye,

that's really as,

many, unique farm,

to me Abba is the most classic in ways,

and it's a different kind of truth,

it's safe in many ways as well,

but yeah, he does publish with a glowing house comma

of the Night of the Behuda,

and he follows it by the additions,

so, you know,

and the next part of his life,

as you mentioned,

then the Night of the Behuda is after,

and he then takes on more responsibility in the best,

and I do wanna, quote,

I wanna read an interesting quotation

that I think is worth noting,

there was a biography written about like Prague,

and they're a bottom of Prague,

and it was published in Old Volume,

I think the story of Judeaica,

and this is printed in like 1950s,

and it was true,

that's actually the English translation, that is,

by Rabbi Gutman Kalemper,

and so this, I didn't find this,

Rabbi David, Rabbi Dr. David Katz,

of Baltimore who wrote the PhD on the Night of the Behuda,

the expert in Prague,

he sent this to me,

I called him, I think, right?

Yeah, he sent this to me a couple of years ago,

and it's a fascinating document to read,

actually a really interesting read,

so he first talks about the Night of the Behuda,

I mean, there's other parts earlier,

and later, but the point that's relevant to us is,

talking about, he talks about one's Night of the Behuda's Knifter,

so he says,

the one's Night of the Behuda is Knifter,

he mentions, he talks about our Beloz of Fleckless

and Roshmal Landau,

so that, he talks about, by the way,

the different courts and so on,

and he talks about them,

after the demise of Roshmal Landau,

there was no chief Rabbi, that was appointed,

so you have the head of the Besdin,

and that was who became,

and basically in charge,

and the board,

he said it was Michal Backrack,

our Beloz of Fleckless and Roshmal Landau,

and he said they all had different functions,

our Beloz of Fleckless had the register of births

and death and so on,

our Beloz of Fleckless supervised the orphanage,

Roshmal Landau was in charge,

the preparation of Corsion,

we had the Shreeta, which was a big deal.

Interestingly to note about Prague,

and we're gonna get to this with Amos David,

there was a strong Sebatean,

Frankus movement there,

and then he was very busy with this,

our Beloz of Fleckless,

Amos David, the whole book is written against

the Franks and the Sebatean,

so this was,

there were always there hiding,

and so in fact,

just as to be brand-ized on the United States of New York,

it was descended from a Prague Sebatean family,

so this was something that was going on in Prague,

but there were a lot of them were always very busy with it,

they were busy with the government,

it was a big tumult,

and there was a long fight,

there's a whole story,

it's a whole story of a whole backpack was arrested,

and then he got in a jail,

and when he got in a jail,

he opened his window and he said,

a fire from hell shall come down upon them.

He died two months later,

and then a few weeks later,

a fire broke out in the home of one of the Sebateans,

and then it kept going,

it was a huge fire,

this was a whole,

this was a big story of Prague,

so these fights would spill out into the street,

and Abbas Dovet,

Revalozra talks about how at one point,

after one of the drushes that he gave against the Frankists,

they were poured,

they rumped and ride it through the streets

and beating up any Frank as they can find.

Yeah, Abbas Dovet is,

you can see it in there,

we'll get to that, okay.

But what I really want to mention as it pertains to them is

that he discusses,

he blows a flexible land down,

and he said that there was a conflict between them,

and they both wanted to be in charge,

be the rub,

they basically wanted to be in charge.

So he said,

that he explains the differences between them,

I think we're just fascinating to see,

he says,

there were a lot of flakas was a bucky,

Rishmolanda was a great harif,

and you can see this,

I think in their svarim as well,

he said also they differed greatly

in their method of teaching halacha,

but a lot of flakas,

by the way,

it's in the English they wrote Elias there,

but Elias are,

Elias are,

I don't know,

you should just say Elazar,

I think it's just a Germanic way of writing it.

Yeah, that's right,

they mean to say Elazar.

So he says,

a lot of flakas rejected the pupil,

which often relegates truth to the background.

He was also quite opposed to the so-called Khilukim.

He says Rishmolanda on the other hand,

defended their use by maintaining that,

even if it was true,

that pill-polistic discussions

were not conducive to truth,

they were still extremely useful.

They attracted the talented students

and enhanced his interest in the study of Talmud.

They might also be regarded as an effective medium

for analyzing their very essence of halacha,

thus contributing to its fuller understanding.

And he said in the course of this controversy,

he gave an excellent definition

of the technical expression,

Jirascha and Khiluk,

and you can read on,

he said,

this is an attribute to his father.

Dairish, let's see,

this is his pill-pol.

So this was again,

maybe this also has it with Poland versus Prague,

where they came from.

I mean, I think he said that

the neither of you had probably had both of them.

If you look through the neither of you,

the neither of you,

who is very colorful, very rich,

very linguistic,

very conscious of history and gearsoies

and reassuring him and the Tukufa,

but also Faishtay,

it's a full of great London's.

And like you said,

there's a scene,

he said it was one of the biggest pieces of pill-polio

of the runnage.

So it says Rabbi Samuel

knew the value of the causative method

in which he was a master,

much superior to Rabalazza.

The opposite picture offered itself

in the field of Agada.

In homologics,

in which at the time the agatic method

had gained importance,

Rabalazza was a master.

His sermons were distinguished

by splendidly chosen texts and fine allegories,

and were especially impressive

through their unusual rhetorical quality.

On the pulpit,

this rabbi had the audience completely in his power.

He knew how to move his listeners to tears,

yet occasionally as on the eve of the new moon

of the month of Shvat,

his witty remarks caused general amusement

and occasional laughter.

Rabbi Samuel's sermons were dry

and usually of little significance.

So you can see the difference between the two

that these two Rabanim,

great gyneum,

and they were very different in style,

which is very interesting.

He said the same different,

this is only what we'll talk about perhaps soon.

The same difference in traits

characterized their modes of thinking.

Rabalazza Fleckos was strictly conservative,

as was Rucheskalandau.

He threw his full weight against Mendelssohn's Bible

translation,

stating that he preferred to limit the teaching

of the young, mainly till musical subjects,

with just enough secular study

to satisfy the needs of daily life,

and so on and so forth.

However, having engaged in some secular study himself,

Rucheskalandau expressed himself to the effect

that they were useful.

He fully approved teaching the Bible

at the help of the new German translation,

and even advised the woman to use

Euchel's German translation of the prayer book.

However, he condemned the growing religious apathy

of the private tutors and so on.

And so they're very different.

And again, Rucheskalandau is the son of the night of Yudah.

And in fact, I think it's under Rucheskalandau's son

of the next generation,

the night with his grandson publishes

a full edition of the prayer.

There's a nephew in Prague.

So you see, so on the one hand,

you have his son is different,

but then you have the Tom and Muvok.

You have this, I think, similar to the Khsamsafer

and the Khsamsafer is the same.

I think the Khsamsafer's tell me

that we're a little bit more extreme

than the Khsamsafer was.

I believe.

That's not the topic.

And then same type of thing plays out here in Prague.

But we can get back to Rucheskalandau as a flag,

because by the way, there's much more there.

It's a fascinating read.

It's like a real primary source.

It's very interesting to read.

I don't know where he got all this from,

but you can see the difference from what was a flag list

and a Shmuelandau.

Yeah, Rucheskalandau, the publisher,

is a son, I think, of Rebbe Yuhuta,

Landau, or maybe Irbavrum.

It's a nephew of Rucheskalandau,

I think his father was a businessman.

I think he's called a givir.

But this Rucheskalandau in the next generation in Prague

is a famous publisher

and somewhat of the Maschilig bent,

you know, a very close contemporary of sheer,

like you mentioned earlier, an associate of his.

And the Rameyshe publishes also a German translation

of Tanach together with Yoil Brühl, Yoil Brühl.

Yoil Brühl is a very close Talmud of Mendelssohn.

So the hisnag of the two may have it too,

to Mendelssohn has to be understood in the light of the fact

that he gives a Haskama,

and I got a creditly as a Brutti wrote a fascinating article

on this in Swarmblog a while ago.

But he brings this Haskama to Rameyshe Landau's edition

of with a German translation,

and the era of a lots of rights.

He says, my Rebbe was opposed to the translation

of Mendelssohn for the reason that the language

was Heifalutin.

The Heifalutin language was not a Taelus

for young people trying to understand the Torah.

It's a Taelus for young people,

which is a common rabbinic response to the beard.

That was the main problem people had with the Bayor,

was the language, the choice of language,

and the motive for that choice of language.

It was to teach people high German

to help ease them into fine society,

fine German speaking society.

And that was not a Taelus in the eyes of the Rebbe on him,

but the Taelus on the stand of the Torah

in the vernacular was important to them.

And another problem, which is a technicality,

has with Mendelssohn is that the Mendelssohn translation

is not literal.

That's what he writes there.

It gives you the sense, but it's rewritten.

He prefers this one that Michelin

and that were together with Mendelssohn's Talmud,

Yoil Bruhl, he says,

Bimei Yoil.

This happened, he writes such a lush in there.

Like you said, the Malitza is scintillating,

but he does say there that that's why he prefers

a new translation, which more in line with what he's thinking.

It's important to understand that at the time

that we're talking about, Mendelssohn is not the other yet.

A lot of Hashgafa is predicated on us and them.

That's it, and there's nothing wrong with that.

Part of, you know, shoring the base

and circling the wagons is understanding who's in

and who's out.

But at the time of this writing, Mendelssohn is very much in

and Rebbe Luzer himself relies a lot on the beer.

He used it, learned it, and quotes it a lot

and his Maluch is like,

oh, there's a lot of the same for you mentioned.

So Mendelssohn is still part of the Makhni.

You could be misnagged, you could be opposed it,

but he's not Michelin Makhni at the time of this writing.

And that's why Mendelssohn and the Chevra

are people that Rebbe Luzer knows and interacts with.

So even though he has a snag this to certain aspects

of the beer, he also, I think, doesn't like

the way he transliterates Hashgafa's name.

He mentions a few different things,

not transliterates, the way he translates.

Mendelssohn came up with a Makhudj

thick away of translating the name Hashgafa

to a figure, I think he, and he did some,

some people liked it, some people didn't like it.

Brille himself does use it.

So it did stick, although Rebbe Luzer was opposed it,

but it's just, you have to put the opposition in perspective.

It's possible to know to himself,

I think Eliezer talks about this as well,

that the know to himself at an earlier time

was taken by the beer.

It's only later, you know, upon reflection,

he saw faults with different aspects of it.

But again, it didn't mean that they weren't writing Mendelssohn

and Michelin Makhni, they're misnagged

as if you would be misnagged to somebody within

who did something that you feel is a bad decision and wrong.

But Rebbe Luzer is adored by all factions of product society,

the more modern, the more liberal-minded,

they see Rebbe Luzer as someone they can talk to,

someone who understands them

and also someone who's committed to the ideals of the tire.

Except the Franks.

That's correct.

They are the bane of his existence,

and I'm sure he was the bane of their existence.

He did not like them to say the least,

you can check out Ava's Dove,

the wonderful new edition,

but we'll see how it can be.

I'm fascinating, safer to read.

Ava's Dove, highly recommended.

Yeah, so again, so let's get back to the timeline.

So contrary to, you know, I always remember

Remyar Simcha writes that his father-to-he had

mashechachmarritten early, and he wanted to publish it,

but his father told him, don't publish first a safer undrush

because then you're always going to be known as a darshan.

First, publish a safer und halach,

and then later put out the drush,

in Lytte, in a certain late 1800s,

in the late 1900s,

drush is very much secondary to halach,

and that's why he got the advice that he did,

but in their bloodshed case,

it's the exact opposite,

like in that quote that you just read.

Drush is very, very important,

and therefore, their bloodshed first publishes

his safer undrush,

already starting in 1785,

while the native is still alive,

and then, again, in 1786,

the second volume in 1793,

the year that the native dies,

he publishes his third volume.

He only publishes halach as far as much later.

1809 is when he publishes the first volume of Chuv Mayaba,

and then another volume in 1815,

and the third volume in 1821,

but it's just, again, a sign of the time.

He was definitely a guine,

and his chuvis are still very relevant,

very important, very khushive,

but at the time,

Drush was a strong demand for good drush

and his drush was of the absolute,

very, very best quality.

The year that he publishes the first volume in 1809

is a very significant year in his life,

because that's when his fortunes take a turn for the worse.

He suffers a lot.

That year, his daughter died.

The love of the daughter of the wife of her,

it's Expits,

who is the father, I think, of the one writing,

the, this is a zikrana loser.

She was only 30 years old,

and she passes away then,

which causes him a lot of suffering.

He himself has a medical episode,

maybe some kind of stroke,

which gives him almost handicaps him on his right side,

his writing side, which is incredible,

because he's still publishes a lot of his farm after that,

but he's almost handicapped,

and he has to spend every year now for the rest of his life.

He spends a few months every year

in a little vacation, a spa town called Teplitz,

but he doesn't even on vacation, even in Teplitz.

He's very busy,

and there's even an official government letter

written in Prussian,

reproduced in the zikrana loser,

but omitted in photo offsets,

in order to weed out any,

a skull-looking thing,

they took out anything,

not in Hebrew letters they, they raised.

So, you can find,

you have to find the original zikrana loser,

you'll see there's a letter there

from the governor's office,

a testing two rebel losers efforts there,

on helping the destitute Jews who needed to be,

to rehabilitate there,

to give them the financial backing that they need.

He stayed very busy and always involved in chesed,

so that was a very difficult year.

A few years later,

in 1812, his first wife Esther suddenly passes,

adding suffering to his already very difficult situation,

and he writes that the only,

his only respite is learning Torah,

and that's why he writes,

at that point, he writes a saviour melech's a Koidish,

he says, he needed to focus on something new

and something original,

so he published a saviour melech's a Koidish,

the tacos of melech's a Koidish again,

at a further point in these episodes,

you should be able to talk more about the individual's farm,

but melech's a Koidish is an original saviour,

dedicated to determining and helping a saviour know,

which names of Hashem and the Khummish are codish,

and need to be written in Biktusha,

and which are not.

We know that the word Elohim can be used for dayanum

for my lachem, besides for just being a name of Hashem,

so very often the word needs to be clarified,

and he does it with the great bequies

that you mentioned earlier,

with some pylpils, some lumbus,

it's a fascinating safer,

so he needed, that was, he writes the saviour in 1812

as a respite from the emotional distress

that he had been experiencing.

A year later, he remarries in 1813,

but that second wife that he remarries goes blinds

and now becomes a dependent on him,

another dependent on him,

but to his credit, he never complains,

he never lets his spirits lag,

and he continues to learn and learn and write

and work and publish.

Yeah, and then eventually a few years later, in 1818,

he publishes the work on the Haggadah,

which is my Zabrabalazar, a wonderful Haggadah.

In fact, those are those interested

in looking for a interesting and new original Haggadah,

for those that aren't familiar with it at this point,

it's a really terrific Haggadah,

Makhonet Sirek, if you did a great job on the Haggadah as well.

And then, he's still active, he's publishing Morse Farm,

again, he publishes a religious sheet,

which has to say, spade them in it,

on the native Bihuda and others,

and then in 1826, he's lived on Pesach.

So actually this year is 200 yardsight.

This Pesach, it's not clear,

there's some discrepancy about what exactly is his,

which date of Pesach is exactly his yard site,

but he's lived there at some point,

and he's a visual Pesach,

and so his yard site is definitely on Pesach.

And he makes before he dies,

it's a poignant episode there,

described in the Zakhonet Luzerbed,

how as he had a son that had become a wealthy,

very often the sons of Rabanim,

would do a Shaduchim with wealthy, important Balbatim,

and then if the son wasn't holding my learning,

the son would join the Schwerer's business,

and kind of move with ease in high society

to another kind of important position.

So this son, Avra Mayer,

the son of the Chooamayava,

is a wealthy and important person in his own right.

He comes on Pesach to visit with his father,

and Rabanim Luzer is very satisfied

that he manages to say goodbye to Gisegansakh with his son,

and he makes an amazing declaration.

Apparently, he knows his time is coming,

and he writes that he, in his life,

he doesn't remember ever sinning,

doing any kind of a verb,

amaze it against anybody,

and incredibly says he was very poor most of his life.

It's only when he started assuming that in early 1800s,

where he started assuming more communal responsibilities,

and he started earning a larger paycheck.

For the first time in his life,

he was able to afford his daily expenses

till then he was living as a pauper, an absolute pauper,

but he still says when he dies that he never,

he doesn't know anybody money.

He never, there's never anybody that he hasn't repaid,

and he leaves over in his tavern

that he only wants those who loved him in his lifetime,

because every rub has it in Prague.

It wasn't as, as, as Rosia that had been in a little town

on Goethein, not only the Frankus,

but there's just still,

there's just the politics of running a big city,

making it possible.

There were those who, maybe it was financial,

throughout this, Zichornaluzer,

his mention of people that showed him enmity,

but never, it's never spelled out.

I imagine it has to do with, you know,

giving a extra for this guy,

or didn't tire against that guy.

It's never entirely clear,

but he doesn't leave,

he doesn't stipulate that he only wants those who would love them,

those who are close to him,

those are the ones who should be metopoulim,

contrary to the common trend of Akhoryi and Moise Condition,

Emma were people who had, you know,

shown him enmity in life,

but to pad their standing in the community,

now on a pretend that they were very close

with the rub, he said,

no, he doesn't want that to advantage of him.

He also leaves over an ethical will,

and he said,

he mentions a few things in there.

He says he wants those who are named for him,

should be named the exact name that he carried.

His name was a loser,

he wants to abuse a loser,

he doesn't want them using names in vernacular or anything else.

That's an interesting thing,

and he does use this ethical will as an opportunity

to something that which was important

when you mentioned that earlier, Nakhir, from that quote,

he wants the Khinnakh Abanim

do not engage excessively in biblical studies,

and he doesn't want abridgments of biblical books.

These are the don't engage,

you know, you're gonna be involved in publishing and teaching,

do not enthologize the biblical books.

You gotta teach Khumish straight from the Khumish.

And that's time because he says,

at the new Penoise,

so my sons and daughters says,

I'll have to sign up here on my yard side,

don't fast on the yard side,

without the skirt you do above our cottage,

please don't fight because of the cottage,

and he says to them,

and they say, tell them, and so on.

The next part is,

the Atem Bani, Ubinoysai, the Khull, Zera, Zari,

and Saif Koladeiros, all generations.

Giddu Benechamalakamarva, Peskim,

bring them up on Kamarra Peskim,

Manu Benecham, and Amikra,

with holes on Amikra, obviously,

it doesn't mean don't learn the Nakh,

he means don't overdo it.

Bizaru Ma'oyd,

Shalaitumudu, as Benecham,

is for the Muhammad Laktim Sifritanakh.

What you just said, don't,

no collections as for the Nakh,

in Toivu Veshamatem,

is Toivulachem Kalyamem,

is Gula, he says, if you listen to me,

it'll all be good.

It says,

Dibriya Vikhem, Allah Zaflaklis.

And furthermore,

in the Natsachyak,

and you can find this in the,

I'm looking here in the Ayos Khairashani,

but it's in the other's farm as well,

they have a fascinating saviya,

that's owned by the Makhon,

which goes through the Lavaya,

and the whole from the Petira until Lavaya,

of what had the whole full story about what happened

until they buried him,

I mean, it's reading the battle of Ayah,

but it's fascinating that we have that someone

actually wrote up this document,

this primary source that you can read the whole story

about the Lavaya,

and exactly what was going on,

and he was taking him and so on and so forth.

I think it's worth also talking about

some of the characteristics of the Chuv Mayava

as described by his grandson in the Zichran Al-Azir.

Again, I recommend those, you find the scan of their,

Google Books has one,

some of the little tiny details,

may have fallen prey to censorship,

or maybe didn't come out in a scan you may find,

so go back to the original.

Of course, like you said,

his most obvious talent that on display

was his homiletical ability.

He spoke publicly during his heyday when he was healthy,

he spoke about 10 times a year.

Before Slicas, during Before Tishabov,

and in the Safer, it says when he would speak weir.

In Kolnidra, he would speak by the clays,

and it's all, it's very interesting

for the history of Darshanis,

but later as his health started failing him,

he wasn't able to speak quite as much,

he still tried to speak three times a year,

and people from all over, not only Prague proper,

but even the little hamlets around Prague,

when I knew he was dashing,

he would come because like you said,

he was spellbinding and full of original sparkling insight.

His personality, the grandson writes,

he was a loving and cheerful person,

and it's in his farm, it's all over his farm,

his love for other people.

Constantly, like I mentioned earlier,

that's a trade he clays, he picked up from the night

to be Huda, but his interpersonal relationships

were exquisite, perfect.

He was also of note committed to loving all mankind.

The beginning of Chuvamayab has a long essay.

Karl Fischer, the censor, we've talked about it,

but yeah, talk about it.

Not only is Chuvis the Karl Fischer,

there's in the archives, there's letters too,

and from Shashana greetings,

Karl Fischer was the official government censor

of all Prague publications.

Prague was an important, he was publishing else,

everything had to get the approval of Karl Fischer,

appointed by the government, the Christian,

who could ascertain that the contents of the safer

are not offensive to the government

or offensive to the state religion.

So that was the purpose of the censor.

Karl Fischer spoke and wrote Hebrew.

He wrote some of the letters

on his Russian on a greeting cards

to where those are written in Hebrew.

So he actually looked at the farm.

Sometimes the government censors had to rely on Jews,

like the two can hold the brothers,

he wants to discuss the while they go

in connection with the Torres Chains,

but some of them could read Hebrew

and Karl Fischer's is one such example.

So he was in close contact with Rebel Lazar.

They, besides for the censorship of the books,

there was also a lot of government business,

which required interaction with the rub.

There are some of these artifacts out there,

they're very prized collectibles,

but sadly the Jews weren't trusted in the courts

unless, because they couldn't be,

the goyms suspected that the Jews

would fudge it for the goyms.

So in order to preclude that,

the Jews would have to take a Shavua on a chumish.

So the courts had an official chumish,

sanctioned by the rabbi and the censor.

So I've seen a few of these in private collections,

they go up on auction every day and again,

the oath chumish, it's something very often,

the ones in Prague, which is where,

you know, the truth we're talking about

on the Rebel Lazar fleckles, every year,

I think they have to renew it or so.

So there's a lot of these chumashem, a lot of them,

but they're highly prized,

but there's, it's a recurring thing every year.

There'd be the official government certificate

signed by Carlos Fisher and then a signature

of Rebel Lazar fleckles on another paper.

So they had a lot, we had a lot to do with each other.

There was one case,

and I think Mark Shapiro was an article about this,

a very interesting article where Carl Fisher asked,

asked Rebel Lazar about Nitalnacht.

And Rebel Lazar answered,

that's the subject of Mark's article,

was his answer up front or was he being evasive?

It's important to know that Rebel Lazar

of all people emphasized being honest and truthful

to Goyim, and when he wrote,

in, you know, very often Allah the Suhram

will have that disclaimer that anything about Goyim

and the safer doesn't refer to the Goyim,

who among whom we live,

in the case of Rebel Lazar,

he writes a whole essay to bolt through that point,

which would be completely unnecessary,

if it was just a minasuf of Allah,

it's obviously something that was important to him.

And, and that's the beginning of a truth,

I mean Allah has that very long essay about this.

So it was important to him being on good relationship

and loving and kind to all people,

including non-Jews.

Do you want to mention also about that truth?

I mean, this will be,

the episode dedicated to truth,

we really talk about this and other things,

but just to touch on here about the calir,

he talks about the piyutum.

Oh, that shows you the bread and the education that he had.

Although, you know, it's funny,

you know, the rabbi that you were quoting,

feels that he was not as exposed in there,

which was more exposed to, to maybe secular learning.

But in that chuva, Rebel Lazar goes through all the sources,

everything available.

It's a real khash of a research piece

on who the calir was.

He's careful not to, you know,

say anything against, you know,

the bi-tesis refer to,

you'd be academic in Arkansas and I'd take this.

There were that types of, yeah.

He's academic, he's right over there.

So he'd be academic and has no, you know,

hesitation about rejecting it.

Rebel Lazar, this is a lot more,

not a lot more kind and charitable,

but he does explore everything with a very refreshing look.

He was also a very doding parent.

He looked, I said how it was so important

that he got the second bite of his son.

In later years, you know, living with his second wife,

who was a dependent on him,

he would take great consolation whenever his children

would come visit him and the grandson writes,

and this is not to be found in the photo offset,

but this in the original says this children reciprocated

and they would give up spending time

in the coffee shops and in the theaters

to spend time with their Zeta.

I think Rebel Lazar talks about coffee.

It was becoming a coffee shop.

Coffee shops were a big,

also coffee shop was like, think of like an internet cafe.

Right.

This is like, it was not just like going to drink coffee.

Right, right.

It was becoming a swing hub.

People were, there's a problem on Shabbos.

They went on Shabbos, they go to the coffee shop on Shabbos,

the hack, whatever was going on over there,

it was a problem.

Right, this is a theme in some of his forms.

He was opposed it, but still his own grandchildren,

which is the way things are,

unfortunately, a sign of those times.

So his own grandchildren would give up their time

to spend time with their Zeta.

He was very, very fond of his three son-in-laws.

One of them we mentioned is it's expits.

That's the father.

That is the father of this, the biographer,

Yompt of Spitz.

Yompt of Spitz himself was a teacher of Hebrew

and German in a community run preparatory school in Prague.

That was his job, but he writes Hebrew pretty well

and he writes the biography of his grandfather.

His father, Revitzik, who's involved in publishing,

I believe, too, he was very, very fond of him.

And the grandson notes that Rebel Azar made at a point

that financial considerations play no role

in picking intelligence and your Aisha Mayan

for his daughters.

That's what was important to him,

not financial, you know, what they bring to the table.

Financially, another son-in-law was Rev Faischlade Freedlander,

who was also the father-in-law of this Yompt of Spitz.

And Revitzik Hamburger, one of the very,

Tom McCuckham and Prague, famous.

He was a Balbus, but a very famous Balbus.

One of the, another person, a family member,

who was very close to his brother, Wolf.

Wolf, Flaxless, was one of the community dignitaries,

being a Prague blue blood as he was

and he was very, very close with his brother,

his brother showed him great deference.

Another trait that the grandson highlights is his humility.

Despite his great learning, he was gracious to everybody

and anybody rich, poor, young, old, didn't matter to him.

He was kind to everybody.

He was a big Balchesa.

He gave freely to Ducca.

People always lining up outside his door

because they knew they can expect a little donation

and even more importantly, a listening ear.

He would go every single winter.

He had a habit all his life.

He would go with some of the important Balbatom

when it was winter when it was cold outside

and people didn't have proper heating

and proper homes with the poor people.

He would go and raise money for them.

He loved nature, which you could understand.

When you read his Malitza,

you see what kind of poetic soul he has

and he loves to take walks

and he would always use it to give praise

to the abyssalar for making this amazing thing.

That amazing thing.

Another feature which I want to point out

is he used this position as a rough and Prague

and an important preacher.

He would always express loyalty and admiration

for the Austrian Emperor.

He had met him a few times.

Then the grandson writes,

he had met him once on the Emperor's birthday in 1806.

During the Napoleonic Wars between 1813 and 1814,

he was very, very patriotic

and gave a lot of drushes about this.

When the Emperor was sick in 1826,

he gave another drusha,

which was shortly before he himself passed away,

but it was very loyalty to the government,

loyalty to the Emperor,

where important themes that run through his personality

and that are very able to express in his drush.

So, Rebelluzoflachus,

as he said, many svarim,

Truvmiava, which is now coming on this beautiful new edition,

is really his, I think that's of his svarim,

the well-known svarim,

and that's really his Mac and Mopus,

the crown jewel of his svarim.

If you really know the other ones,

the svarim are wonderful, the haggoda,

and the drush svarim and avas dovid.

And these are from a flesh out later on,

a later on episodes.

There'll be a full episode dedicated to Truvmiava.

Also, all the svarim are linked to in the show notes.

If it was interesting to purchase them,

they should be available in svarim stores.

But, what would you say,

what does Rebelluzoflachus' legacy is?

His legacy is definitely, like I said,

he's gonna be remembered forever

for being the primary talent of his rebi.

Of the night to be hooded in the question of shiyurim,

which is relevant till today,

there's new books, new svarim,

they're always talking about shiyurim.

The night to be hooded is very big hiddish and shiyurim,

where, which are much larger than other shiyurim,

everybody will always remember the famous quip

that the Truvmiava tells us rebi's like,

well, rebi, you're very tall

and you're very long arms and long fingers.

So maybe that's why your shiyur et's

by as longer than everyone else,

and your shiyur good will as longer.

He writes that his rebi appreciated that joke,

but, especially with the publication of the Truvmiava,

he will be, which is the same as been impossible to find,

but people will now recognize

and learn and study and benefit

from his position as a goddle,

as one of the most rare Torah

and a very important poisek,

his drush will always be learned

because it's timeless and it's delicious

and historical value and Torah value

that God to those who are great,

but I think the Truvmiava, his name is his piece,

no one is the Truvmiava,

and I think with the publication of the new Truvmiava,

people will learn who exactly he is.

They will see, and the Ta'amu Ruhu,

he told you this is a wonderful savor

from a very important guzzle.

Okay, well, thank you very much.

If you're joining me and thank you to

Makhon Natsachyaki for sponsoring this episode.