In recent years, a host of critical editions of works on various rishonim have been published on all topics – some seeing the light of day for the very first time – on topics related to halakha, kabbalah, and chiddushim on the Talmud. These works have been made available via the major printing presses such as Mossad HaRav Kook, Machon Yerushalyim, Machon Talmud Yisraeli, Machon Harry Fischel and others.[1] However, one very important work has noticeably been omitted from being reprinted, except for a photomechanical off-set of the second printing. This work is Sefer Toledot Adam ve-Chava and Sefer Meisharim, the halakhic works of Rabbeinu Yeruchem Meshullam (c. first half of the 14th century) who was a student of R. Asher ben Yechiel (Rosh), R. Shlomo ben Aderet (Rashb"a), and R. Abraham ibn Ismaeil – author of Chiddushei Talmid HaRashb"a on Baba Kamma. In this post I would like to discuss the story behind why it was never retype-set, until a few weeks ago.

Rabbeinu Yeruchem authored his works many years ago, in years of the range of צד (1334). He was a student of the Rosh and his works are quoted extensively by the Beit Yosef throughout Tur and Shulhan Arukh. The Maggid (an angel who learned torah with the Beit Yosef) of the Beit Yosef told him ואוף ירוחם טמירי רחים לך אע"ג דאת סתיר מלוי בגין דמלאכת שמים היא (מגיד משרים פרשת צו).

Rabbeinu Yeruchem’s work contains three parts one called Meisharim and the remaining two parts entitled Toledot Adam ve-Chava. The part Adam contains everything relating to the man from birth until marriage; whereas Chavah contains everything from after marriage until death. This work was first printed in Constantinople in רעו (1517) and is extremely rare; only two complete copies are known to be extant. It was reprinted a second time in שיג (1553) in Venice; this is the version available today in photomechanical off-set editions. But, the Chida already notes that “this edition is full of mistakes.”[2] He also writes that he saw a manuscript of this sefer and was amazed as to the large amount of missing text as well as gross errors in the printed edition. The question remains as to why this work was never retype-set as opposed to the works of other Rishonim?

The answer might be found in the words of the Chid"a[3] where he brings as follows:

שמעתי מרבנן קשישאי בעיר הקודש ירושלים שקבלו מהזקנים דספר העיטור וספר רבינו ירחום הם מבחינת סוד עלמא דאתכסיא וכל מי שעושה באור עליהם או נאבדו הביאור או ח"ו יפטר במבחר ימיו"

I have heard from old Rabbi in the holy city of Jerusalem that they have a tradition that the books, Sefer haIttur and Sefer Rabbeinu Yeruchum, they are a high secret and anyone who writes a commentary on these books either the work will be lost or they will die in the prime of their life.

He than goes on to list a few people who started working on expounding the sefer, and either died in middle or the work was lost. In a different place the Shem Hagedolim brings the words of the Maggid to the Beit Yosef in the Maggid Meisharim (end of parashat Vayakhel) where he writes as follows:

וכן במאי דדחית מילוי דירוחם טמירי שפיר עבדת וכן בכל דוכתא דאת משיג עליה יאות את משיג עליה וקרינא ליה ירוחם טמירי דאיהו טמיר בגינתא דעדן דאית צדיקייא דלא משיג זכותא דילהון למהוי בגינתא דעדן בפרסום אלא בטמירו אבל במדריגה רבא ויקירא איהו

This, says Professor Meir Benayahu, is the reason why there is a curse on retype setting the work. What is not understood is that this is a completely halakhic work, not kabbalistic in any way, so why was there such a curse?[4]

One such work, which the Chida already mentions, is R. Hayyim Algazi’s Netivot Hamishpat.[5] The title page already records with regard to R. Algazi, “תנוח נפשו בעדן” (may his soul rest in heaven) intimating he died in the process of writing this commentary.

Another work in this category is that of R. Reuven Chaim Klein’s Shenot Chaim.[6] Unfortunately, he also died amidst writing the sefer, at the age of 47. The title page also records that the author did not want his name to appear, one can suggest that perhaps he thought if his name did not appear, he would not be subject to the curse. What’s interesting to note is in the haskamah of R. Joseph Shaul Nathenson, author of Shu”t Shoel u-Meshiv, to R. Klein’s work, as he makes no mention of any cherem to this work, but does quote the Maggid Mesharim cited earlier. Additionally, R. Chaim Sanzer, in his haskamah to this sefer, makes no mention of any cherem.

The other work which the Chidah brings was under this curse was the Sefer HaItur. This sefer was privileged to be reprinted with a critical edition by the great R. Meir Yonah, who called the glosses 'Shar Hachadash and Pessach Hadiveir.' Dr. Binyamin Levine, author of the Otzar Hagaonim series, writes in his short biography on him – as he used this work in many his own seforim – that he also suffered many tragedies; i.e. he lost many children.[7]

Interestingly enough, I found a nice size work on Rabbeinu Yeruchem and the author did not die young. His name was R. Yehudah Ashkenazi (1780-1849) the work is called Yisa Bracha (available at HebrewBooks.org), printed in Livorno 1822. He authored many famous seforim such as the Geza Yeshai (klallim) (Livorno, 1842), Siddur Beit Oved (Livorno, 1843), Siddur Beit Menucha (Livorno, 1924), Siddur Beit HaBechirah (Livorno, 1875), and Siddur Shomer Shabbat (Livorno, 1892).

In spite of all the above, a portion of the Rabbeinu Yeruchum has now been printed based of the first printing as well as manuscript, by on R. Yair Chazan.

Based on the above, we find ourselves asking the question 'why did this R. Yair Chazan decide to reprint this work?'

The answer is found in the haskamah to the sefer from R. Ovadiah Yosef, who wrote that the whole curse is only if one is writing a pairush/commentary – expository text - on the work. But if one's whole intent is to just fix the printing mistakes, which is R. Chazan whole intention here, it's not a problem. Besides for the haskamah of R. Ovadiah Yosef, there are a few other haskamot; amongst them R. Shmuel Auerbach and R. Chaim Pinchus Scheinberg.

Just to give a brief overview of this work, as mentioned before the earlier editions of the Rabbeinu Yeruchem are full of printing mistakes and is missing many pieces. What R. Chazzan did was to track down the existing manuscripts of the sefer and try to fix the mistakes and put in the missing pieces. He also puts in the sources of Rabbeinu Yeruchem and he brings down where it is quoted in various poskim. He retype-set it beautifully making it a pleasure to read and use in compared to the old print.

So far only the third volume (the חוה section) has been printed I hope to see the rest of R. Yerucham printed soon.

Notes:
[1] See here for Marc B. Shapiro's appreciation for R. Yosef Buxbaum, founder and director of Machon Yerushalayim, posted at the Seforim blog.
[2] Shem Hagedolim, Mareches Gedolim, letter yud, number 382, quoting the Ralbach, (siman 109); see also R. Chaim Shabtai HaKohen, Shu"t Mahrch"sh, Even HaEzer p. 153,b ("it is already known that the book of Rabbenu Yeruchum has many errors and unnecessary wordage"); R. Y. Sirkes, Bach Y.D. no. 241 s.v. U'mah Sechatav Avor Aviv ("I have already studied this work [Rabbenu Yeruchum] and it is full of error - too many to count"); Y.S. Speigel, Amudim B'Tolodot Sefer HaIvri : Hagahot U'Magimim p. 247 n.121 for additional sources.
[3] idem.
[4] Pirush Sifri, Rabbenu Eliezer Nachum, Meir Benayahu, ed., (Jerusalem, 1993), Introduction.
[5] (Istanbul, 1669; reprinted by Pe'er HaTorah in Yerushalyim, circa 1975)
[6] (Lemberg, 1871; reprinted by Machon Yerushalayim, Jerusalem, 1985)
[7] Binyamin Levin, Mesivos: Talmud Katan leSeder Mo’ed, Nashim, u-Nezikin (Jerusalem, 1973), end of this book.

It appears that at least one controversial book can not escape being criticized even after a significant passage of time. In this case, R. Dov Eliach's book the R. Elijah, Gaon of Vilna, published five years ago and, at the time, subject to some harsh criticism, is the subject of a new magazine - אמת מול שקר (Truth Against Lies) published by "the Institute for Truth and Faith." That is, the entire purpose of this magazine is to disproving and exposing alleged misstatements in R. Eliach's book.

The first issue -- see below for two excerpted pages -- contains, inter alia, the text of the various bans on the book. The editors also claim - according to the ban they reproduce - that R. Chaim Kanievsky issued a ban on the book. On the other side of this particular claim is an article which appeared in Dei'ah veDibur which states that the book was done with R. Kanievsky's approval. For an earlier discussion (circa August 2006) at the Seforim blog of the BaDaTz herem against R. Dov Eliach's HaGaon, see here; and for pictures of burning copies of HaGaon, see here. Aside from the various bans and the like, the magazine also contains examples where they attempt to show R. Eliach distorted sources or took out of context.

Additionally, I am unsure if the book is even available anymore, from my admittedly unscientific survey of Seforim stores, the book appears to be out-of-print.

Rabbi Chaim Rapoport has penned an Open Letter to the Yated Ne'eman, wherein he seeks to place, among other topics, the views of the late Rav Eliezer Shach into the contemporary discourse. Following Rabbi Rapoport's brief biography is his "Yated Ne'eman Gives a 'Hechsher' to Yeshiva University and its 'Torah Sage,'" posted at the Seforim blog with his full permission.

Rabbi Chaim Rapoport was born in Manchester, England, in 1963 where his father served as the Rabbi of one of the largest synagogues – Higher Crumpsall Synagogue – for some 40 years. After his school years, Rabbi Rapoport attended the Yeshivot of Manchester, Gateshead, Torat Emet in Jerusalem and the central Lubavitch Yeshivah in New York. After receiving his Rabbinic diploma (semichah) and his marriage in 1984 he continued his studies in the States. In 1987 he went with his wife Rachel Clara to join the community Kollel in Melbourne, Australia, where – in addition to his post graduate studies – he officiated and lectured in several communities, including the far flung Launceston in Tasmania.

In 1989, Rabbi Rapoport took up position as head of the Leeds Kollel, a position which he occupied until the end of 1994. In the years 1994 – 1997 Rabbi Rapoport served as Minister in Birmingham and the Head of the Birmingham Rabbinic Board. From September 1997 to February 2005 Rabbi Rapoport served as Rabbi to the Ilford Synagogue, Beehive Lane.

In 1998 Rabbi Rapoport was appointed as member of the Chief Rabbi’s Cabinet and Advisor to the Chief Rabbi on matters of Jewish Medical Ethics. In 2005 Rabbi Rapoport was appointed dean of the newly founded Machon Mayim Chaim - an institution that offers unique opportunities in Jewish learning.

Rabbi Rapoport is the author of several books and articles in both Hebrew and English. These include: (a) Kappei Chayim (a lomdisher sefer on Birkas Kohanim); (b) Dinei UMinhagei Rosh Chodesh (Kehot, 1990); (c) Judaism and Homosexuality: An Authentic Orthodox View (Vallentine Mitchell, 2004), with foreword by Chief Rabbi Jonathan Sacks, preface by Dayan Berel Berkovits (d) The Messiah Problem: Berger, the Angel and the Scandal of Reckless Indiscrimination (Ilford 2002).

Dear Editor,

I was shocked to read your article on the so-called 'Open Orthodox YCT' located in Manhattan, founded by Rabbi Avi Weiss. The article implies throughout that YCT’s counterpart, namely the organization known as 'Yeshiva University' - albeit 'modern' or 'centrist' - is actually deserving of the title 'orthodox' rachmana litzlan. Oy le-Ozneinu she-kach shomos!

This implied hechsher for the Yeshiva University and its 'Torah Sage' that the Yated article gives is in direct defiance of the rulings of the gedolim. Moreover the Yated's founder, the late Rav Eliezer Shach, stated repeatedly that 'Yeshiva University' is absolutely treif & that no recognition may be given to [what the YN describes as] its 'Torah Sage' rachmana litzlan!

Although both YU and YCT have departed from the derech ha-Torah as taught by our gedolim, it is clear le-chol mi she-yesh lo moach be-kodkodo [=to anyone who has a modicum of common-sense] that YU presents a much greater threat to Torah-true Yiddishkeit than does the YCT. For the non-traditional leanings of the YCT are mefursam [=well-known] and there is therefore less of a chashash [=concern] that people will be drawn after its heresy. Whereas YU, since it is perceived as being to the right of YCT and also projects, to a degree, a pseudo-charedi image, (‘a kosher chazir fissel’), is far more dangerous. Naive bachurim [ve-gam besulos] are far more likely to be fooled by the charedi veneer of YU and thus become ensnared by its mesisim u-madichim than by the representatives of the recently established YCT.

There have even been known cases (kevod Elokim haster davar) of boys from heimishe, even Torah’diker homes in NY and Monsey who have actually moved away from the Olam HaTorah and entered the academies of the YU. In contrast however, there is not even one alleged case of an ehrlicher Yeshivah bochur signing up for YCT.

Moreover, YCT does not even try to seduce our children to attend their rabbinical college. Yet YU and its agents clearly target even heimishe boys and girls and have succeeded in causing them to be poresh from the yeshivos ha-kedoshos and the charedi seminaries le-tarbus ra'ah - Hashem yerachem!

The fact that the Yated invites the leaders of YU to join them in the milchomoh against YCT and is mefalpel in the shitos of YU’s ‘Torah Sage’ [ke-ilu mi-piv anu chayim] suggests that YU is part of yahadus ha-Torah [=traditional Judaism]. The suggestion implicit in the Yated that YCT is beyond the pale whereas YU is still be-toch ha-machaneh can only add to the confusion that already exists (amongst those who are on the margins of the Olam HaYeshivos) about the true identity of Yeshiva University. My heart shudders at the thought of the many young and gullible yeshivish’e people who will become even more vulnerable to the severe sakanah of YU and Stern College as a result of the Yated’s ‘propaganda’ in favor of Yeshiva University.

Parenthetically, the fact that several gedolei yisroel allowed their talmidim to teach at YU can not be used as a proof that they held that it is essentially orthodox. Firstly, some gedolim such as Rabbi Yaakov Kaminetzky (and to a lesser degree Reb Moshe Feinstein) have written that it may be permissible for Benei Torah to teach even in reform or conservative schools – provided that they can teach their own syllabus. Secondly, since the time of the gedolim that may have given a heter to teach in YU, the circumstances have changed. Whereas in yester-year at least the ramim in YU did not teach kefirah mamash [=unequivocal heresy], nowadays some of the teachers of kodesh in YU unabashedly preach divrei minus u-kefirah be-farhesya [=heretical & blasphemous ideas in public] rachamana litzlan.

In Rav Shach's Michtavim UMa'amarim he says that even high school - needless to say university - education or for that matter any interest in secular literature or occupation with the arts or the sciences is forbidden by the Torah.

He says that there is no need – and no heter - to learn a trade before it becomes an immediate concern & that every single Yeshivah student has the potential and talent to become a Rosh Kollel, Rosh Yeshiva or Maggid Shiur at least in a Yeshivah Ketanah. Only if and when all else fails may one pursue a ‘mundane’ source of livelihood.

Moreover, Rav Shach states that secular studies come under the category of Seforim Chitzonim that the Talmud and the Poskim ban. He writes that History and Psychology are particularly heretical disciplines (vol. 3, page 39). High schools that expose their students to the Darwinian theory of evolution “transform their charges into heretics” at least for the duration of these studies. Human Biology lessons that include details of the function of the pro-creative organs are proscribed for high school boys. Such subjects come under the category of zenus and its attendant severity.

Surely these considerations alone suffice to define YU as an institution of Minus and Zenus. How much more so when we know that real minus [and abizrayhu of other toeivois] is a regular feature of YU. [One of the so-called 'ramim' at YU recently suggested - in a shiur which was broadcast bechol kitzvei tevel [=via the internet r”l] - that if a person feels compelled to say that all the events related in the Torah ha-kedoshah from Bereishis to Mattan Torah [including the very existence of the Avos and the Imahos] lo hayu ve-lo nivreu [=never existed or transpired] he may do so and he is not guilty of heresy!!! - afra lepumeih!

In addition, Rav Shach held that YU type institutions are an entirely negative phenomenon posing a threat to the very endurance of authentic Judaism. These modern conceptions, he said, were an absolute disaster “causing the destruction of our Holy Torah” (vol. 4 no. 319 pg. 35). Even the so-called ‘Touro College’ in the USA is a terrible disaster, a churban ha-das!

Rav Shach writes that the success of those people who were able to achieve greatness in Torah despite their involvement in secular studies is ma'aseh satan [=the doings of the satanic forces] for the existence of such role models will entice others to follow suit, only to be doomed (vols. 1-2, page 109, no. 53. See also ibid., page 128, no. 76).

[Rav Shach wrote that even the establishment of a Kollel designed to train potential community Rabbis and equip them with the skills necessary for their vocation is absolutely forbidden. No one dare support such an initiative (vol. 3, page 31). Such institutions are an unwelcome intrusion, threatening the viability of the Jewish People. Rav Shach opposes the establishment of any Rabbinical seminaries designed to prepare students for positions of leadership in Jewish communities. Nothing other than the traditional Kollel maybe supported (vol. 3, page 31)].

As for the YU’s ‘Torah Sage’ Rav Shach writes - in a lengthy & blistering attack on Rabbi Joseph Ber Soloveitchik, the mentor of centrist orthodoxy & YU - that Rabbi Soloveitchik was guilty of endangering the survival of Torah true Judaism r"l by indoctrinating the masses with minus ve-apikursus [=heretical shitos]! Rav Shach wrote that Rabbi Soloveitchik's views were so outrageous that those Rabbis who contributed to an anniversary volume dedicated to his honor were guilty by association. He said that by paying homage to a man who disseminated such anti-Jewish views, these Rabbis were also contributing to the tremendous harm caused on vulnerable Jewish students by works such as Soloveitchik’s 'Chamesh Derashot' (see at length Michtavim U-Maamarim 4:320. See also 4:370, page 107].

In light of all the above it is clear that the misleading nuances of the Yated’s recent anti-YCT article constitute a terrible ziyuf haTorah and an unprecedented Chillul Hashem that could easily mislead thousands of innocent yidden to embrace false hashkofos and even kefirah mamash rachmana litzlan!

Mr Editor! I believe that you have a chov gomur to do whatever is within your power to at least minimize the damage that has already been done. I urge you to publish a robust condemnation of the false hashkofos that have been conveyed between the lines of the anti-YCT article.

I plead with you: Please have rachmonus on the innocent neshomos of your young readers & declare: Tous hayesah be-yadeinu. Make it abundantly clear that YCT & YU and all similar institutions are all equally beyond the pale of True Yiddishkeit & that they are all responsible for the tremendous churban ha-das and denigration of kevod HaTorah that we are (ba-avonoseinu ha-rabim) witnesses to in our generation - Hashem yerachem!

There is only one consolation: The proliferation of colleges in the mould of YU & YCT which constitute an incredible & an intolerable manifestation of the prediction of Chazal that be-ikvesa di-meshicha chutzpah yasgei and smacks of ha-malchus nehepeches le-minus is clearly a sign that we are only a stone's throw away from the geulah sheleimah!

May the Ribbono shel Olam help you be mesaken what is essentially a me'uvas lo yuchal liskon and may we be zocheh to see the eradication of all minus ve-apikorsus, be-vias goel tzedek, amen!

Yours Sincerely,

Rabbi Chaim Rapoport
London, England

Menachem Mendel has a very good post discussing the issues and the history regarding the propriety of blowing the shofar on Rosh HaShana when it falls on Shabbat. A central figure in this discussion is R. Akiva Yosef Schlesinger. R. Schlesinger is perhaps best known for his book Lev haIvri a commentary on the last will and testament of the Hatam Sofer. In this book, which perhaps can be used to trace much of Haredi ideology today, the bulk is devoted to putting down the "reformers." He discusses Mendelssohn's Biur, speaking in the vernacular and a host of other issues. There is no doubt he held what many would consider extremists views. R. Schlesinger has a less well known side - his love of Israel and dislike or almost vehement hatred of inertia.

R. Schlesinger who was born and raised in Hungry emigrated to Israel. When he got to Israel, at the time, most people were supported by the various kollelim. These kollelim would be set up by country, Hungarian Kollel etc. (the American Kollel was controversial). These kollelim in turn wielded tremendous power - they had the money. R. Schlesinger took a very dim view of these kollelim. First, he felt the money was not given out based upon need and merit, rather it was given based upon status and connections. Additionally, this system only ensured that people would never actually try and make money themselves. To be clear, these kollelim did not only support people learning full time, rather, almost everyone was supported by them.

R. Schlesinger came out strongly against the kollelim and decided to set up his own system. This system he outlined his book Kollel HaIvirim. First, he explains his system would be democratic. He explains that the Torah requires one to follow the majority. This is so, even when a Godol or the like holds different views. He proves this by pointing to the system of the Sanhedrin. There, they did not just go with greatest Rabbi on the Sanhedrin, rather, they started polling the views of the lowest one. (p. 7).

According to R. Schlesinger's system the Kollel or Board would be in charge of almost everything. They would oversee the education of the children. He advocated for marriage at 18 and then a 3 year period to devote to study. However, R. Schlesinger notes, not too many people are successful at just studying Torah full time, therefore, the Kollel should see who is not or who does not have an interest and they should learn a proper profession. This study should not be half hazard. Instead, they should study from a expert and devote a significant amount of time to this endeavor. He includes agriculture among these professions. (p. 9-10)

R. Schlesinger did not shy away from accountability. Even today many religious organizations do not have open books. R. Schlesinger, however, advocated for a yearly accounting which would be sent to all where they could view all the expenses and the accounting of the Kollel. (p.11).

He also seems to have taken what today would be considered a religious Zionist view of the then current status of Israel. Although at the time, Israel was under the rule of the Turkish government, due to the fact, they were fairly benevolent he understood that it was already then - long before the founding of the State of Israel - the messianic era. Specifically, he points to the Talmudic passage which explains the only change during the messianic era will be the removal of government oppression (אין בין עולם הזה לימות המשיח אלא שעבוד מלכיות בלבד). (p. 19) Additionally, he chides his former countrymen on their aversion to move to Israel. He says R. Isaiah Horowitz in the 16th century moved to Israel although it took a year to do. Today, he says, it is easy. The government gives anyone who wants a pass and it on the fast ships and rail it takes a mere 10 days. (p. 16).

Although it was fairly safe, R. Schlesinger was aware there still should be a security force. Thus, he advocated for a month long rotation for everyone. These watchers would serve for a month and then others would take their place. He says they should do so even on Shabbat. (p. 26b).

He wanted everyone to have a flag. There would be a general Kollel haIvrim flag with white, green, purple and turquoise. Then each shevet would have their own as well. (p. 27).

All of these plans met with serious resentment from the established Kollelim. They viewed him as undermining their system and way of life. So, as anyone who wants to get someone in trouble does - they searched his books to find something they could ban. Sure enough, they were successful. In his book Bet Yosef Hadash, which is on the Bet Yosef, he discusses a terrible problem and attempts to find a satisfactory answer. In Russia at the time there was forced conscription for a 25 year period. This was a Jewish death sentence - some people, were taken as young as 8. So, some would flee Russia and move to Israel to avoid this. At times, their wives refused to come. R. Schlesinger, therefore, discusses the possibility of getting around the Herem of Rabbenu Gershon on two wives. R. Schlesinger's enemies, however, accused him of doing away with and not respecting the Herem.

They consigned his books to the fire and put a ban on them.

In the end, however, his students (and he had many) were successful in setting up the city of Petach Tikvah (see here for more). They wanted R. Schlesinger to join them, and he did. He purchased land, but to honor his father in law, purchased it in his father in laws name.

Unfortunately, this had terrible ramifications. When R. Schlesinger returned to Hungary to gain support for his movement, his enemies went to his father in law. His father in law was old and could not take this. His father in law signed over the land he owned in Petach Tikvah, the land which was the culmination of R. Schlesinger's dream to his enemies, the Hungarian Kollel. R. Schlesinger then attempted to get it back. He did win some court victories. His opponents, however, used his own means against him. They ignored the pronouncements of the Bet Din, knowing that R. Schlesinger would never go to a non-Jewish court.

It seems that not only was R. Schlesinger a tragic figure, but other things he touched as well. Shmuel Weingarten was an avid Zionist. He published, among other things, a book demonstrating the collection of anti-Zionist letters in Dovev Siftei Yeshanim were forgeries. At the end of his life he obtained letters sent to R. Schlesinger's group (although they don't mention it, Weingarten shows they in fact were)and published them in a volume titled B'Shevach Yishuv Ha'aretz. These letters were from many Rabbis, some who were not that well known. Weingarten, as he notes, had to spend considerable effort tracking down and providing biographical information about these persons. He also transcribed the letters. He, unfortunately, did not live to see this book published.

In 1999/2000 some in Beni Brak B. Margolius (most likely a woman due to the lack of first name), published a book, Ragli Mevasar. This book is divided into three parts. The first two are biographies of R. Schlesinger and his father in law. The last part are the very same letters originally published by Weingarten. Additionally, they include the very same biographies that Weingarten did. There is absolutely no attribution at all! I have included a page from each were the reader can see how they are the same. The top page is from Weingarten and the bottom from Ragli Mevasar. None of the library catalogs I have seen note that this is plagiarized.