R. Ezekiel ben Judah Landau (1713–1793), one of the greatest halakhic authorities of the 18th century, known as the Noda bi-Yehudah, after one of his works. R. Landau was born in Opatow, Poland, and received his talmudic education first in his hometown until the age of 13 and subsequently in Vladimir-Volinski and Brody. He was endowed with qualities which make him one of the most famous rabbis of the close of the classical Ashkenazi rabbinic era. He came from a wealthy and distinguished family tracing its descent back to Rashi. He had a commanding appearance and rare intellectual ability, was of strong character imbued with a love of truth and of his fellow men, and had considerable diplomatic skill. By nature he was an intellectual ascetic whose main interest lay in the study and teaching of Torah. In his time he was regarded as the prototype of the ideal Jew. At the age of 18 he married, moved to Brody, and joined the famous Brody kloiz, studying Talmud with his relative Isaac of Hamburg and Kabbalah with Hayyim Zanzer, who remarked that the young Ezekiel "saw the ma'aseh merkavah" (vision of the God's chariot from the opening chapters of the Book of Ezekiel). At the age of 21 he was already dayyan of Brody, and at 33 rabbi of Yampol. From there he received a call in 1754 to become rabbi of Prague and the whole of Bohemia, one of the highest positions of that time. His famous proclamation of 1752, whose purpose was to put an end to the notorious Emden-Eybeschuetz controversy, which split the Jewish world into two, helped in no small measure in his obtaining this appointment. His tenure of the Prague rabbinate enabled Landau to give practical effect to his outstanding qualities. It afforded ample scope for his rabbinic and communal activity both in Prague itself and beyond. He acted as judge, teacher, and mentor of the community. In his capacity as rabbi of Bohemia, he represented the Jews before the Austrian government. In his great yeshivah, he taught hundreds of students, the cream of Jewish youth from Austria and surrounding countries. One of his better known students was R. Abraham Danzig, the author of the Hayyei Adam.

R. Landau was one of the greatest writers of responsa in time. His Noda bi-Yehudah (2 pts., Prague, 1776, 1811) contains some 860 responsa. It has been frequently published with glosses and commentaries by some of the greatest rabbis of succeeding generations. The most important of his other books are Ziyyun le-Nefesh Hayyah (Zelah) on the tractates Pesahim (Prague, 1783), Berakhot (ibid., 1791), Bezzah (ibid., 1799); an edition including all these appeared in 1825, and one on Seder Nezikin with various additions in 1959; Dagul me-Revavah (Prague, 1794) on the Shulhan Arukh; Derushei ha-Zelah (1899); Ahavat Ziyyon, sermons and addresses (1827); all are frequently republished. R. Jekuthiel Aryeh ben Gershon Kamelhar (1871–1937) was a Galician rabbi and author. R. Kamelhar was born in Kolaczyce, Galicia. During his youth, his parents moved to Tarnow, where he received a thorough talmudic education, and in 1897 took up residence in Rzeszow. In 1906 he was appointed head of the yeshivah Or Torah in the town of Stanislav, Eastern Galicia. At the outbreak of World War I he went to Vienna as a refugee, returning to Rzeszow after the war. In 1926 he accepted an appointment as rabbi of the congregation Reisha-Kurtshin in New York. In 1933 he emigrated to Erez Israel, and lived in Jerusalem for the rest of his life. He wrote a number of biographies of rabbis: Mofet ha-Dor (1903), on R. Ezekiel Landau; Em le-Binah (1909), a life of Zevi Hirsch of Romanov; Hasidim ha-Rishonim (1917), on R. Samuel he-Hasid and his son R. Judah he-Hasid; Dor De'ah (1933–35; new ed. under the title Arba Tekufot ba-Hasidut ha-Beshtit), biographies of the leaders of the modern hasidic movements; and another work of the same name (1935), which contains a survey of the activities of great talmudists and a methodology of their systems. His talmudic works are Boker Yizrah (1896), on the order of service for the blessing of the sun at the beginning of its cycle; a commentary on Rosh ha-Shanah attributed to Maimonides (1906, 19552, published by his son Moses); Hedvata di-Shemateta in 2 parts (1912–13), whose purpose was "to resolve doubts and problems in halakhah by means of authoritative sources and examples from the Babylonian and Jerusalem Talmuds." He wrote Ha-Talmud u-Madda'ei ha-Te-vel (1928), comprising a kind of methodology of the Talmud, and appended to it Netivot ha-Talmud, on tractate Berakhot of the Babylonian and Jerusalem Talmuds, giving general rules and principles derived from the Gemara, Rashi, and tosafot of the tractate. Among his other works was Ma'amar ha-Avodah ve-Ishei Yisrael (1935–36), a blueprint for the renewal of the Temple service in Jerusalem. Kamelhar was also the editor of Ohel Mo'ed – a talmudic periodical that appeared between the years 1898 and 1901. A complete bio-bibliography of the works of Kamelhar in the possession of the Jewish National and University Library, including unpublished manuscripts, incomplete works, projects and notes, has been published by Binyamin (Tel Aviv, 1978).

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