||Polemical strongly anti-Hassidic letter attacking R. Zevi Hirsch of Lesko by R. Eleazar ben Jeremiah Loew addressed to R. Zisman Sofer av bet din in Halisch with a response to R. Joseph Menahem from R. Zevi Hirsch. The title page states that it the correspondence is from R. Loew, spreading a bright light on its subject. At the bottom of the page are, “Can any hide himself in secret places that I shall not see him?” (Jeremiah 23:24) and, I will show his deeds to others” (Yalkut Yermiah remez 58). The first and lengthier letter is to R. Zisman Sofer. He bemoans those who innovate, naming R. Zevi Hirsch of Liska whom he describes as increasing falsehood and of whom wondrous things are related so that the multitude will go to him to beseech that he pray on their behalf, thereby giving him money. The letter continues in this vein. In a footnote on the first text page, the publisher writes that he has copied the correspondence letter for letter, with all its errors and misspellings, not adding or deleting anything. This remark suggests, that perhaps ublishing the letters was meant to embarrass the writer rather than the highly regarded R. Zevi Hirsch of Lesko. The second letter is R. Zevi Hirsch’s response. After making several remarks he requests that the sender to him not engage in a quarrel on his behalf.
R. Zevi Hirsch Friedman of Lesko (d. 1874), subject of the letters, was the son of R. Aaron of Ujhely (Satoraljaujhely; d. 1816). He made many journeys to visit the zaddikim of his time, studying mainly under R. Hayyim Halberstamm of Zanz, who wrote an approbation to R. Zevi Hirsch's work Akh Peri Tevu'ah (Pt. I, 1875; Pt. II, 1876), consisting of homilies on the Pentateuch in which he quotes sayings of the Talmud, numerous teachings of the Tanya and of R. Shneur Zalman of Lyady, and the Hasidim who preceded him, as well as works written on the Lurianic Kabbalah - the system of Isaac Luria. Like other Hasidim, he considers Creation to be the result of zimzum (contraction of the Divine Emanation; see Kabbalah). The resultant paradox is that this contraction must tolerate the dialectic duality of Good and Evil because though the world was created with justice (din) the actual creation shows mercy (hesed) to its creatures. Similarly, the evil inclination was created for the benefit of man "because the principal purpose of man's creation in the world is to have free choice and overcome his inclination" (ibid.). His work, Sefer ha-Yashar ve-ha-Tov (1880), contains homilies for the Sabbath and the festivals.
||שני מכתבים המפיצים אור... על תכונת ר' אלעזר לעוו אשר הצליח חפצו לפסוע על ראשי עם קדש בעיר אונגוואר, יוצאים לאור ע"י צפנת פענח ...
כולל: מכתב שכתב ר' אלעזר לעוו נגד ר' צבי הירש פרידמאן אב"ד ליסקא, ותשובתו של ר' צבי הירש מיום ב במדבר תרכ"ב. ר' אלעזר מאשים את אדמו"ר החסידים ר' צבי הירש במעשים ובדברים "נגד התורה ולומדיה, נגד ה' ומשיחו". על רקע מחלוקת שבין החסידים בהונגריה הצפונית כנגד ר' אלעזר לוו, שהתנגד לחסידים. הפרסום יצא לאור על ידי החסידים. על פרסום זה: מ' ק' סילבר, בתוך: במעגלי חסידים, ירושלים תש"ס, עמ' 88.