Haggadah Massey B’Rav Elazar. 1944. Published after the occupation WW2 הגדה מעשה

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Haggadah Massey B’Rav Elazar. 1944. Published after the occupation WW2 הגדה מעשה:
$2999.00

Haggadah Massey B’Rav Elazar. Grosswardein 1944.Published after the occupation of Hungary by Nazi forces in March 1944, this was the very last Haggadah published in Hungary. Immediately following Pesach, the deportations began with over half a million Jews murdered in a span of a few weeks.With approbation of R. Shlomo Zalman Ehrenreich of Shimlau, who was tragically killed with his community a few weeks later. In the preface the publisher R. Yitzchok Isaac Steiner, thanks R. Shalom Moshe Ungar of Nitra for his assistance.Yaari 2308, Yudlov 3918. Rubinstein press.VG COND LEATHER BINDING==FOR Q CALL US 845 7290817ההגדה האחרונה שנדפסה באירופה לפני השואה – גראסווארדיין, תש"ד – מעשה בר' אלעזר (פלעקלס)

מעשה בר' אלעזר. פירוש ודרושים על הגדה של פסח. מאת רבי אלעזר פלעקלס. גראסווארדיין, תש"ד. (בשער - תרחמנ"ו).

זוהי ההגדה האחרונה שנדפסה באירופה לפני מלחמת העולם השנייה, נדפסה כחודש לפני הגירוש הגדול של היהודים מגרוסווארדיין (רומניה-הוגריה).
Elazar Fleckeles (August 26, 1754 in Prague – April 27, 1826) was a Bohemian rabbi and author.[1]
BiographyFleckeles was a pupil of Meïr Fischels [Wikidata] and Yechezkel Landau. At the age of twenty-four he became rabbi of Kojetein, a small town in Moravia. In 1780 he was appointed dayan (rabbinic judge) in his native city Prague. Later he accepted the office of rabbi of the beth midrash founded by Joachim Edler von Popper and Israel Fränkel. Fleckeles was renowned for his scholarship and oratorical gifts, and for his skill in worldly affairs. He twice had audience with Emperor Francis I, and enjoyed a good relationship with the royal censor, Carl Fisher, even printing a teshuva to Fisher in his responsa.[1][2][3]
In a fashion similar to that of his mentor Landau, Fleckeles viewed the threat that Sabbatianism posed to tradition, in particular to the centrality of Talmud and its study, as emanating from excesses of mysticism. Hence even legitimate Kabbalah and its derived practices, such as prefacing mystical intentional formulae to the recitation of blessings, should, he believed, play no public role. Rather, as in days of yore, such practices should become esoteric observances restricted to a learned elite.[4] Fleckeles states unequivocally that if one would claim to be the Messiah because of his broad knowledge of the Kabbalah, he would not be believed if his knowledge of the Talmud was deficient.[5]
Fleckeles also denounced Reform Judaism, joining with his Prague colleagues in condemning the Hamburg Temple reforms in particular.[4]