A street exists in Vauvert with the name "Rue Ravad." His great wealth brought him into peril of his life because, to obtain some of it, Elzéar, the lord of Posquières, had him cast into prison, where, like Rabbi Meir of Rothenburg, he might have died, had not Count Roger II Trencavel, who was friendly to the Jews, intervened, and by virtue of his sovereignty banished the lord of Posquières to Carcassonne. Thereupon the Ravad returned to Posquières, where he remained until his death. Among the many learned Talmudists who were his disciples in Posquières were Rabbis Isaac ha-Kohen of Narbonne, the first commentator upon the Jerusalem Talmud; Abraham ben Nathan of Lunel, author of HaManhig; Meir ben Isaac of Carcassonne, author of Sefer haEzer; and Asher ben Meshullam of Lunel, author of several rabbinical works. Raavad's influence on Jonathan of Lunel also is evident, though the latter did not attend his lectures. Literary works The Raavad was a prolific author. He not only wrote answers to hundreds of learned questions, to which responsa are still partially preserved in the collections Temim De'im, Orot Hayyim, and Shibbolei haLeket, but he also wrote a commentary on the whole Talmud and compiled several compendiums of halakha. In 1991, Rabbi Yosef Qafih published a compendium of his responsa which he gleaned from various sources, forty-two of which derived from handwritten manuscripts in his own possession. Most of his works are lost, but some survive, such as the "Sefer Ba'alei ha-Nefesh" (The Book of the Conscientious), a treatise on the laws relating to women, published in 1602, and his commentary on Torath Kohanim, published in 1862 at Vienna. While Rashi's commentary furnished a well-paved road to the Talmud; Raavad, by his acute criticism, pointed out the way intelligently and with discrimination. This critical tendency is characteristic of all of Raavad's writings. Thus, in his commentary upon Torath Kohanim (pp. 41a, 71b), he made the caustic observation that many obscure passages in rabbinical literature owe their obscurity to the fact that occasional explanatory or marginal notes not tending to elucidate the text have been incorporated. The title of "Ba'al Hasagot" (Critic), given to Raavad frequently by the rabbis, showed that they viewed the direction in which his ability lay. Indeed, critical annotations display his powers at their best, and justify his being ranked with the Rif, Rashi, and Maimonides. The tone he employed is also