The story of the Vilna-Grodno edition of the Talmud is interesting as well as illuminating. It depicts the relation of the Jews among themselves and to the Government. Begun in 1835, at Ozar, near Grodno, an imperial ukase directed the removal of the work to Vilna, the metropolis of Russo-Poland. When the publishers, Simhah Ziml and Menahem Mann Romm, had completed their work in the new quarters, the copies of the book were destroyed by incendiaries (1840). After some time, an effort was made by Joseph Eliasberg and Mattathias Strashun to continue the publication, but the Warsaw censor prohibited its importation into Poland, where the bulk of the subscribers lived. To add to the calamity, a feud broke out between the head of the Slavuta publishing company, Moses Schapira (1758-1838), and the Vilna publishers. The publication of the Talmud had always been supervised by the prominent rabbis of the land, and their authorization was necessary to make an edition legal. This the rabbi never granted unless the previous edition was entirely disposed of. The Slavuta publishers claimed that their edition had not been sold out when the Vilna publishers started theirs. The litigation continued for some time, and was finally decided in favor of the Vilna firm. The publishers of Slavuta, however, having the Polish rabbis and zaddikim on their side, continued to publish the Talmud, regardless of the protests of Rabbi Akiba Eger and the "great ones" of Lithuania. But a terrible misfortune befell the Slavuta publishers. On account of some accusation, the two brothers engaged in the business were deported to Siberia, and their father, the head of the establishment, died of a broken heart. This cleared the field for the Romms of Vilna, who continue to prosper to this day, and have now the greatest Hebrew publishing house in the world. "It is the finger of God," the pious ones said, and studied the Talmud with increased devotion.[40] The numerous Talmud editions indicate the demand for the work, and the multiplicity of yeshibot explains the cause of the demand. We have seen how the yeshibot destroyed by Chmielnicki were re-established soon after the massacres ceased. Their number increased when the Hasidic movement threatened to render the knowledge of the Talmud unpopular; and when the Maskilim, too, made them a target for their attacks, there was hardly a town in which such institutions were not to be found. But surpassing all the yeshibot of the nineteenth century, if not of all centuries, was the Yeshibah Tree of Life (Yeshibat 'Ez Hayyim) in the townlet of Volozhin. There the cherished hopes of the Gaon were finally realized. Within its walls gathered the elect of the Russo-Jewish youth for almost a century.