the religious neighborhoods of Jerusalem. Despite further negotiations, through which the author was almost able to prevent the ban from taking effect (or have it withdrawn), Kamenetsky states that "zealots" falsely accused him of breaking his promise to temporarily stop selling books, which led to the ban becoming official. The ban was highly controversial in the Orthodox Jewish world. Kamenetsky has noted that none of the 10 Israeli signatories of the ban personally read Making of a Godol and, indeed, all but one (Rabbi Chaim Pinchas Scheinberg) are unable to read English. Although he did not agree with the ban, and believed that the signatories of the ban were misled by "zealots," Kamenetsky abided by it, primarily out of his reverence for Eliashiv. However, Kamenetsky lamented that had Rabbi Shlomo Zalman Auerbach or Rabbi Elazar Shach been living he is certain that the ban would have never been issued, as these sages would have insisted on hearing his side of the story first. Kamenetsky stated that, in writing the book, he "naively believed that everyone would appreciate getting a true, human glimpse [of] our spiritual leaders," and that this honest portrayal "is what bothered the zealots." Kamenetsky argued that he has more respect for Torah sages than do the "zealots," in that they believe that it is an embarrassment to reveal the truth about the Gedolim, whereas he believes that there is no need to hide anything, because knowing the truth about the Gedolim only increases one's respect for them (due to their vast accomplishments, despite facing life's trials and being human). The author addressed the ban in his 2003 book Anatomy of a Ban, which is currently unavailable to the public. Shortly after releasing the second edition of Making of a Godol, Kamenetsky discussed the ban of the first edition, and expressed hope that the second edition would not meet the same fate. Nevertheless, a new letter was issued in March 2006, with the rabbis who issued it, first among them Eliashiv, declaring that the second edition was reviewed by Rabbis Dan Segal and Yosef Rosenblum, and that the original ban remained in force for the second edition. The second ban was reportedly in violation of an agreement between Kamenetsky and Eliashiv, that the second edition would not be banned without Kamenetsky first being given an opportunity to defend the work. Indeed, Kamenetsky reports that, before the second ban