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Elazar Shach

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Elazar Menachem Man Shach (Hebrew: אלעזר מנחם מן שך) (or Leizer Shach, at times his name is written as Eliezer Schach in English publications) (January 1, 1899 - November 2, 2001) was a leading Lithuanian-born and educated Haredi rabbi who settled and lived in modern Israel.

He subsequently joined Rabbi Shmuel Rozovsky as a rosh yeshiva ("dean") of the Ponevezh yeshiva in Bnei Brak, one of the pre-eminent yeshivas of Lithuanian Jewry. The two were later joined by a third Rosh Yeshiva, Rabbi Dovid Povarsky. Years later, he founded the Degel HaTorah political party representing Lithuanian Ashkenazi Jews in the Israeli Knesset, many of whom considered him to be the Gadol HaDor ("great one of the generation") and used the honorific Maran ("[our] master") when referring to him.

He was recognized as a Talmudic scholar par excellence by both Rabbi Yitzchak Zev Soloveitchik (the Brisker Rav) and Rabbi Isser Zalman Meltzer (his wife's uncle) in their approbations to his Avi Ezri, a commentary on the Mishneh Torah. Soloveitchik made efforts to help with the distribution of the (first edition of the) Avi Ezri among Torah scholars.[1]

File:RavPicture 033.jpg
Rabbi Shach's Tombstone

Life in Europe

Shach was born in Wabolnick (Vabalninkas, pronounced Vaboilnik in Yiddish), a rural village in northern Lithuania to Rabbi Ezriel and Batsheva Shach. The Shach family had been merchants for generations but Batsheva's family, the Levitans, were religious scholars who served various Lithuanian communities. Batsheva's brother, Rabbi Nisan Levitan, later became an important figure in the Union of Orthodox Rabbis. Elazar was a child prodigy, and was sent to study in the Ponevezh yeshiva at age seven.[2] At thirteen he moved on to the Slabodka yeshiva, where he caught the attention of its dean, Rabbi Nosson Tzvi Finkel, as well as Rabbi Isser Zalman Meltzer, dean of the Slutsk yeshiva. He soon became one of Meltzer's favorite pupils, beginning a lifelong relationship of mutual friendship and respect.

When World War I began in 1914, many of the Slabodka yeshiva students were dispersed across Europe. Shach initially returned to his family but then began traveling across Lithuania from town to town, sleeping and eating wherever he could while continuing to study Torah . After the war Shach rejoined Meltzer and his son-in-law, Rabbi Aharon Kotler, in Kletsk, Poland. When Meltzer returned to Slutsk, Shach followed him (the Slutsk yeshiva later gained fame as the Lakewood yeshiva in America).

Meltzer became both a father figure and patron to the young Shach, even arranging his marriage with his niece, Guttel, in 1923. Shach received rabbinical ordination from Meltzer,[3] and from 1927 to 1932 taught in the Kletsk yeshiva. After the passing of Rabbi Meir Shapiro, head of the Chachmei Lublin Yeshiva, Rabbi Chaim Ozer Grodzinski sent the yeshivah's administrators a letter, recommending Shach for the position. After delivering a discourse at the Chachmei Lublin Yeshiva, Shach traveled to Vilna to consult with Grodzinski about the wisdom of taking on the new position, and upon hearing the various aspects of the question, Grodzinski advised Shach to turn down the offer.[3] Shach then taught Talmud at the Novardok yeshiva. In 1936 he became rosh yeshiva at the Karlin yeshiva in Luninets.

Escaping to the British Mandate of Palestine

Shortly before the start of World War II and the Holocaust, several yeshivas began considering evacuating their rabbis, students and families. Kotler eventually left for America, traveling across Siberia and arriving in the United States during the war. In 1939 Shach first went to Vilna, where he stayed with Rabbi Chaim Ozer Grodzinski. Later that year both Shach's mother and his eldest daughter fell ill and died. In early 1940 the Shach family decided to leave Lithuania. Shach's maternal uncle, Rabbi Aron Levitan, had helped Kotler get emigration visas, but Shach decided instead to go to Palestine, where Meltzer was serving as Rosh Yeshiva at Etz Chaim Yeshiva in Jerusalem, (Shach would later serve as the Rosh Yeshiva there as well). His uncle helped him and his family get immigration certificates and took them in after they arrived at his doorstep, destitute.

Several years after the re-establishment of the Ponevezh yeshiva in Bnei Brak, he was asked to be one of its deans. He served in that capacity until his passing. At this yeshiva, Shach taught thousands of students, some of whom eventually assumed prominent positions as rosh yeshivas and rabbis in both Israel and abroad.

Rabbinical career

Shach, was a revered spiritual mentor of more than 100,000 rigorously Orthodox Jews,[4] and was credited by many with promoting the concept of the "society of learners" in the post-war Haredi world. With his strong encouragement, the phenomenon of Haredi men studying in yeshivas and kollels full-time gained popularity. Although this type of setup had been comparatively rare in Europe before World War II, it became the norm in some Haredi communities in Israel and the United States, with some financial backing from Haredi communities, as well as subsidies to young families with many children from the Israeli government. At the same time, however, it is reported that Rabbi Shach said on many occasions that the Jewish people consists of both Torah scholars and balabatim (lay people) who support Torah learning. “Everyone is required to serve Hashem,” he said, “but not everyone can do so by means of learning all day.” [5]

Shach corresponded with Rabbis Mordechai Gifter,[6] Avraham Yeshaya Karelitz,[7] Isser Zalman Meltzer,[8] Chaim Ozer Grodzinski,[9] Moshe Feinstein,[10] and Yitzchak Hutner,[11] among others, and his magnum opus, the Avi Ezri, is occasionally referred to in contemporary Rabbinic writings.[12] The appointment of Rabbi Yechezkel Levenstein as mashgiach of Yeshivas Ponevezh was due mainly to the recommendation of Shach; Shach had been together with Levenstein in the Kletzk Yehsiva, and years later when Shach was on the Yeshivas Ponevezh faculty he influenced Rabbi Yosef Shlomo Kahaneman, the yeshiva's Rosh Hayeshiva, in bringing Levenstein to serve as mashgiach.[13]

When Shach visited the Chazon Ish, the latter would stand up to greet him. When asked why he stands up for Shach, the Chazon Ish said, "Because he learns Torah lishmah! (for its own sake)[14] On another occasion, the Chazon Ish accompanied Rabbi Shach out to the street at the conclusion of a visit, and upon returning he remarked to his chavrusa, "I just accompanied a living sefer Torah!" (Torah scroll)[15] The Chazon Ish once said to his nephew, "Harav Shach has everything a great man needs to have!" [16] In 1952, when Shach was appointed Rosh Yeshivah at Ponevezh, the Chazon Ish said to his nephew, "After the Brisker Rav and Rav Isser Zalman, HaRav Shach is head and shoulders above the rest..."[16] Whenever it would come to signing a public proclamation or letter on behalf of Klal Yisrael (the Jewish community), the Steipler insisted that Shach's signature appear before his. It was not uncommon for the Steipler to come to Shach unannounced in order to consult with him on a matter of vital concern for the Jewish people.[17]

Political life

Shach was a member of the Moetzes Gedolei HaTorah of Israel beginning the 1970s, having been appointed to that body by the Chazon Ish. Shach had been instrumental in the formation of the Sephardi Shas party, which is now under the sole spiritual leadership of his one-time ally, Rabbi Ovadia Yosef. Shas ran for the 11th Knesset in 1984, and Shach called upon his "Lithuanian" followers to vote for it in the polls, a move that many saw as key political and religious move in Shach's split with the Hasidic-controlled Agudat Israel. While initially Shas was largely under the aegis of Shach, Yosef gradually exerted control over the party, culminating in Shas' decision to support the Labor party in the 13th Knesset in 1992, something both Degel HaTorah and Agudat Israel opposed.

On the eve of the November 1988 election, Shach officially broke away from Agudat Israel in protest at Hamodia publishing, as paid advertisements, a series of articles based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. Shach criticized Schneerson for his presumed messianic aspirations. Shach wanted the Aguda party to oppose Lubavitch, however all but one (Belz) of the Hasidic sects within the party refused to back him. Shach and his followers then formed the Degel HaTorah ("Flag of Torah") party to represent the non-Hasidic Ashkenazi Haredim. Schneerson mobilized his followers to support the Agudat Israel party. While Aguda secured nearly three times the amount of votes it had in 1984, and increased its Knesset representation from two seats to five, Degel HaTorah won only two seats.[18] After the bitter contest in the 1988 elections, Degel HaTorah agreed to work together with Agudat Israel and combine forces in the 1992 elections, under the name of United Torah Judaism, an agreement which has continued to the present.

Around 1995 Shach's political involvement diminished, following deterioration in his health, before later ceasing altogether. Since then, the two main leaders of the Degel HaTorah party have been Rabbis Yosef Shalom Eliashiv and Aharon Leib Shteinman, of whom Elyashiv is better known.

Shach was deeply opposed to Zionism, both secular and religious. He was fiercely dismissive of secular Israelis and their culture. For example, during a 1990 speech he lambasted kibbutzniks as "breeders of rabbits and pigs" who did not "know what Yom Kippur is". In the same speech he said that the Labor Party had cut themselves off from their Jewish past and wished to "seek a new Torah". Shach never seemed concerned over the discord his harsh statements might cause, saying that "There is no need to worry about machlokes [dispute]...one is obligated to be a baal-machlokes [disputant]. It is no feat to be in agreement with everybody!"[19] Shach was also critical of democracy, once referring to it as a "cancer", adding that "only the sacred Torah is the true democracy."[20] Shach supported the withdrawal from land under Israeli control, basing it upon the Halakhic principle of Pikuach Nefesh ("[the] saving [of a] life"), in which the preservation of lives takes precedence over nearly all other obligations in the Torah, including those pertaining to the sanctity of land. He also criticized Israeli settlements in the West Bank and Gaza Strip (at that time mainly settled by secular and Religious Zionist Jews) as "a blatant attempt to provoke the international community", and called on Haredim to avoid moving to such communities.

Approximately 200,000 people attended Shach's funeral,[21] and after his death, Prime Minister Ariel Sharon noted appreciation for his work, saying "There is no doubt that we have lost an important person who made his mark over many years. I express condolences on behalf of all of us; we share in the mourning and sorrow of his family and the haredi community."[22]

When a delegation of rabbis, headed by Rabbi Moshe Feinstein, begged him to travel to the United States to collect money for Chinuch Atzmai, he promised to think about it. They promised that he could return after three days at most, so as not to cause much bitul Torah. A short while later, Shach phoned Feinstein and told him that despite his desire to help the campaign, he would not be able to make the trip. “When I arrive in America, a large crowd will be waiting for me. I won’t be able to tolerate that honor,” he explained his refusal to go. “Every person has to make his utmost effort to help, but the honor that they accord me will be beyond what I can tolerate.” [23]

Opposition to the Lubavitcher Rebbe

Shach launched a number of public attacks against the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, from the 1970s through Schneerson's death in 1994.[24] He accused Schneerson's followers of false Messianism, and Schneerson of fomenting a cult of crypto-messianism around himself.[25] He objected to Schneerson's call for "demanding" the Messiah's appearance, despite Schneerson having cited Rabbinical precedent for this, including that of Rabbi Yisrael Meir Kagan (the Chofetz Chaim), one of the most prominent rabbinical figures of the twentieth century.[26] When some of Schneerson's followers identified him as possibly being the Messiah, Shach called for a complete boycott of Chabad, its institutions and projects by its constituents.[27] In 1988 Shach explicitly denounced Schneerson as a meshiach sheker (false messiah).[28] a call in which Shach, again, was not joined by any other Orthodox leaders. Shach also compared Chabad and Schneerson to the followers of the 17th century false messiah Sabbatai Zevi.[29]

Pointing to a statement by Schneerson that a rebbe is "the Essence and Being [of God] clothed a body",[30] Shach described this as nothing short of idolatry.[31] His followers refused to eat meat slaughtered by Lubavitch shochetim or to recognize Chabad Hasidim as adherents of authentic Judaism.[32]

Shach once described Schneerson as "the madman who sits in New York and drives the whole world crazy.".[33]

In addition to Shach's objections to certain Chabad members proclaiming Schneerson to be the Messiah, he also argued against the Chabad position on many other issues. Chabad strongly opposed both peace talks with the Palestinians and relinquishing territory to them under any circumstances, while Shach supported the land-for-peace approach. During the 1988 elections, Schneerson endorsed Agudat Israel over Shach's newly-formed Degel HaTorah party, and instructed Israeli Chabad to campaign for it. In the resulting shake-up, Shachs Degel HaTorah posted very weak results, with both the Agudat Israel and Shas parties each garnering approximately three times as many votes as Degel HaTorah. This was the worst showing of any religious party in Israels 1988 election.[34] Despite the refusal of other religious groups to join, Shach's war against Chabad/Lubavitch and its leader was unrelenting. He is quoted as saying: "I have heard claims made in my name that at a gathering connected with the upcoming elections, I said the people of Chabad are not Jews. I publicly announce that in malice do they distort my words! I spoke in Hebrew, and this is what I said: what they [Chabad] do is not the "Jewish" way. They distorted my words on purpose to damage and libel me for they think that from this they will derive some benefit and gather more votes in these elections. And when they claimed that I called them the children of an impure woman, I testify before heaven and earth that I never said words such as these but only criticized their effort to build a ritual bath that was not in line with the standards of the Chazon Ish,[35] may the memory of this righteous man be a blessing... I do not forgive anyone who fabricates words on his own and then says that I said them. And with this I request that each and every one will pass these words to his fellow."[36]

Opposition to other Orthodox rabbis and groups

In addition to his criticism of Schneerson, Shach was critical of the following rabbis:

Rav Joseph B. Soloveitchik

In a lengthy attack on Rav Joseph B. Soloveitchik, Shach accused him of writing "heresy and things that are forbidden to hear", as well as "...endangering the survival of Torah-true Judaism by indoctrinating the masses with heresy".[37]

The Gerer Rebbe

Shach resigned from the Council of Torah Greats following tensions between him and the Gerer Rebbe, Rabbi Simcha Bunim Alter. In the Eleventh Knesset elections, Shach had already told his supporters to vote for Shas instead of Agudat Israel. Some perceive the schism as the reemergence of the dissent between Hassidim and Mitnagdim, as Shach represents the Lithuanian Torah world while the Gerer Rebbe is among the most important Hassidic rebbes and represents the most significant Hassidic sect in Agudat Israel. However, it is grossly inaccurate to base the entire conflict on a renewal of the historic dispute between Hassidim and Mitnagdim which began in the latter half of the eighteenth century.[38]

Rav Adin Steinsaltz

Rav Adin Steinsaltz (Even-Yisrael), was likewise accused of heresy by Shach, who, in a letter written two days before Rosh HaShana 5749, wrote that "…and similarly all his other works contain heresy. It is forbidden to debate with Steinsaltz, because, as a heretic, all the debates will only cause him to degenerate more.[39] He is not a genuine person (ein tocho ke-baro) and everyone is obliged to distance themselves from him. This is the duty of the hour (mitzvah be-sha’atah). It will generate merit for the forthcoming Day of Judgement."[40] In the summer of 1989, a group of rabbis including Shach placed a ban on all of Steinsaltz's works.[41]

He was also critical of Rabbi Yehuda (Leo) Levi and various others.[42]

The Modern Orthodox and Yeshiva University

Shach wrote that YU type institutions are an entirely negative phenomenon posing a threat to the very endurance of authentic Judaism. These modern conceptions, he said, were "an absolute disaster, causing the destruction of our Holy Torah. Even the so-called ‘Touro College’ in the USA is a terrible disaster, a 'churban ha-das' (destruction of the Jewish religion)..." [43] Shach further writes that the success of those people who were able to achieve greatness in Torah despite their involvement in secular studies are "ma'aseh satan" (the work of the satanic forces) for the existence of such role models will entice others to follow suit, only to be doomed [44]

In a conversation that he had with an American rabbi in the 1980s, Shach stated, "The Americans think that I am too controversial and divisive. But in a time when no one else is willing to speak up on behalf of our true tradition, I feel myself impelled to do so."[27]

Position regarding Hasidim and Hasidism in general

Shach wrote[45] that he was not at all opposed to chassidim and chassidus (including Chassidus Chabad from the previous generations[46]); he said he recognized them as "yera'im" and "shlaymim" (God-fearing and wholesome) and full of Torah and Mitzvos and fear of heaven.[47]

Support from Litvishe Haredi leaders

In 1982 when the honor and standing of Rabbi Shach were challenged by various segments of the Orthodox press, a protest for his honor was held in New York. It was attended by Rabbis Shneur Kotler, Avraham Yaakov Pam, Aharon Schechter, Henoch Leibowitz, Shmuel Berenbaum, and other roshei yeshiva. A similar protest was held in Baltimore, where Rabbi Yaakov Yitzchok Ruderman and Rabbi Yaakov Weinberg spoke.[48] At the same time, a letter supporting Shach was circulated in Israel, signed by Rabbis Yaakov Yisrael Kanievsky, Yosef Shalom Eliashiv, Shlomo Zalman Auerbach, Yechiel Michel Feinstein, and Meyer Chodosh.[49]

  • "Rav Shach shmekt ois. Rav Shach can sense a dangerous situation much quicker than I can."[50]- Rabbi Shlomo Freifeld
  • "If someone takes the burden of the klal upon himself, it stems from concern for each and every individual. We find this with the gedolim. . . This means that although the foundation of our life and vitality is certainly limud hatorah, where there is no one to make the dejected happy, the Torah itself obligates those who study it to go and cheer them up. The Rosh Yeshiva of Ponevezh, personified this. He was the father for individuals and therefore carried the burden of the klal." [51] - Rabbi Moshe Shmuel Shapiro
  • "The essence of this rally is not only in the words of chizuk we have heard this evening; it is truly an assembly of Torah, and how much more so, since we have merited hearing daas Torah and pure hashkafah from Maran, the rosh yeshiva, may Hashem lengthen his days and years until the coming of the Redeemer, and grant us the privilege of hearing the voice of Hashem on high for many more years."[52] - Rabbi Yissachar Dov Rokeach, the Belzer Rebbe, speaking at the Degel HaTorah convention at Yad Eliyahu Arena on March 26, 1990

Rabbi Mordechai Gifter sent numerous nonreligious people to speak to Rabbi Shach in order for them to see what a true Gadol baTorah looked like. They often responded that they'd never before met anyone with such love for the Jewish people. [53]

Family

Shach had three children, all born in Kletsk in the 1920s: Miriam Raisel, Devorah, and Ephraim. Miriam Raisel died as a teenager in 1939 of pneumonia. Devorah married Rabbi Meir Tzvi Bergman, and had several children. Ephraim was unsatisfied with the Haredi lifestyle[citation needed] and eventually joined the Religious Zionist camp. He served in the Israel Defense Forces, received a doctorate in history and philosophy, and presently works as a supervisor for the Israel Ministry of Education.

His wife, Guttel Schach died in 1969 from complications relating to diabetes.

Bibliography

  • Avi Ezri - Commentary on Yad ha-Chazaka of Rambam
  • Michtavim u'Maamarim - a collection of letters published in various editions of 4-6 volumes.

Biographies and stories:

  • The Man of Vision: The Ultra-Orthodox Ideology of Rabbi Shach (Ish Ha-Hashkafah: Ha-Ideologia Ha-Haredit al pi HaRav Shach), by Avishay Ben Haim, Mosaica Publishers
  • Maran Rosh Hayeshiva Rav Shach - (designed for youth readers) by Rabbi Yechiel Michel Stern. The first comprehensive biographical sketch to appear in Hebrew after the demise of Rabbi Shach - Published by Israel Book Shop

English Books:

  • Rav Shach Speaks - Published by Israel Book Shop - A collection of the letters, speeches and writings of Maran HaRav Shach - By Rabbi Asher Bergman, Bnei Brak, Israel 1999. Translated by Gavriel Rubin ; edited for context by Dov B. Lederman ; final editing by M. Rosenzweig. 285 pages.
  • HaRav Schach: Conversations : Stories to Inspire the Yeshiva World - By Elazar Menachem Man Shakh, Asher Bergman, Yaakov Blinder - Published by Feldheim Publishers, 2004 - ISBN 9781583306710 ISBN 1583306714 [54]
  • Rav Shach on Chumash - an anthology collected from his disciples and those close to him - By Rabbi Asher Bergman - Published by Mesorah Publications - ISBN 1578193613 ISBN 781578193615

References

  1. ^ Path to Greatness - The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) - pg. 589
  2. ^ Rabbi Eliezer Schach, Torah giant, dies at age 103 Ilan, Shahar. Canadian Jewish News. Nov 8, 2001. Vol. 31, Iss. 46; pg. 41
  3. ^ a b Path to Greatness - The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) - pg. 262
  4. ^ Brinkley, Joel (March 27, 1990). "Orthodox Leader in Israel Appears to Spurn Peres". The New York Times. Retrieved May 1, 2010.
  5. ^ Point of View: May I Bother You With Some Facts? by Rabbi Moshe Grylak. Mishpacha Magazine Issue 310 May 26, 2010
  6. ^ Yeshurun, Vol. 10, by Machon Yeshurun, pg. 384. See here: http://www.hebrewbooks.org/pdfpager.aspx?req=20399&st=&pgnum=398 ; Vol. 11, pgs. 261-267 - regarding various Torah subjects. See here: http://www.hebrewbooks.org/pdfpager.aspx?req=21194&st=&pgnum=261
  7. ^ Avi Ezri, Volume 3, page 380 - Letter to R' Shach from the Chazon Ish regarding Torah discussion which R' Shach wrote in Knesses Yisroel publication
  8. ^ Yeshurun, Vol. 11, 2002, by Machon Yeshurun, pgs 208-216 - regarding various Torah subjects. See here: http://www.hebrewbooks.org/pdfpager.aspx?req=21194&st=&pgnum=208&hilite=
  9. ^ Yeshurun, Vol. 11, 2002, by Machon Yeshurun, pgs 195-207 - regarding various Torah subjects. See here: http://www.hebrewbooks.org/pdfpager.aspx?req=21194&st=&pgnum=195
  10. ^ Yeshurun, Vol. 12, by Machon Yeshurun, pg. 290-291 - Letters from Rabbi Moshe Feinstein to R' Shach. See also Igros Moshe, Choshen Mishpat vol. 1, teshuva 24 (page 41) - http://hebrewbooks.org/pdfpager.aspx?req=918&st=&pgnum=41
  11. ^ Yeshurun, Vol. 11, 2002, by Machon Yeshurun, pgs 237-242 - regarding various Torah subjects. See here: http://www.hebrewbooks.org/pdfpager.aspx?req=21194&st=&pgnum=237&hilite=
  12. ^ See, for example, Rivevos Efraim (O"C:1:434:1), Shema Shlomo (O"C:2:11:1), Maskil L'Ddovid (45:15), Chazon Ovadia (Chanukah:671), Mishnah Halachos (15:174), Orchos Shabbos (2:48:78).
  13. ^ Reb Chatzkel - Rabbi Yechezkel Levenstein - Guardian of Torah and Mussar By Rabbi Yitzchok Kasnett. Published: by ArtScroll / Mesorah
  14. ^ Path to Greatness - The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) - pg. 449
  15. ^ Path to Greatness - The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) - pg. 450
  16. ^ a b Path to Greatness - The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) - pg. 452
  17. ^ Sunset: Stories of Our Contemporary Torah Luminaries, Zt"l, and Their Spiritual Heroism. Page 175. By Hanoch Teller, Marsi Tabak Published by Feldheim Publishers, 1987
  18. ^ Reich, Bernard (1993). Israel, Land of Tradition and Conflict. Westview Press. {{cite book}}: |first2= missing |last2= (help)
  19. ^ http://www.nrg.co.il/online/11/ART/936/156.html
  20. ^ How do you like your halakha? (Haaretz) September 28, 2006.
  21. ^ Wein, Berel (November 16, 2001). Final Journeys. The Jerusalem Post; Rosenblum, Jonathan (November 16, 2001). How to get 200,000 people to a funeral. The Jerusalem Post; Living Jewish: values, practices and traditions By Berel Wein, page 31;
  22. ^ http://www.israelemb.org/press/2001/November/2001110500.htm http://www.pmo.gov.il/PMOEng/Archive/Cabinet/2001/11/Spokesman4356.htm
  23. ^ The Scepter of Chesed by Nosson Weiss. Mishpacha Magazine, Issue 132, November 8, 2006, page 23
  24. ^ See Mechtavim v'Ma'amorim [Letters and Speeches of Rabbi Shach in Hebrew. Bnei Brak, Israel. 03-574-5006]: Volume 1, Letter 6(page 15), Letter 8(page 19). Volume 3, Statements on pages 100-101, Letter on page 102. Volume 4, letter 349(page 69), letter 351(page 71). Volume 5, letter 533(page 137), letter 535(page 139), speech 569(page 173), statement 570(page 174). See also here: http://hamercaz.com/hamercaz/pics/database/aoi/223_myFile.pdf
  25. ^ Independent, The (London), Nov 10, 2001 by David Landau. http://findarticles.com/p/articles/mi_qn4158/is_20011110/ai_n14431755
  26. ^ Chofetz Chaim, Likut al haSiddur-168,Chofetz Chaim al haTorah, par.behar, and similar statements in p.noach. See also the Kol Yaakov, [R'Y.T. Yalish] on p' tavo 16
  27. ^ a b Faith and Fate: The Story of the Jewish People in the 20th century, Berel Wein, 2001 by Shaar Press. pg. 340
  28. '^ A Historian's Polemic Against 'The Madness of False Messianism By Allan Nadler. See also Toward the Millennium: Messianic Expectations from the Bible to Waco By Peter Schäfer, Mark R. Cohen. 1998. pg. 404, footnote 56. http://books.google.com/books?id=AT8GF9EciLEC. See also Michtavim U'maamarim [5:569 (173)]. See also Jerusalem Post - Jan 31, 1993 - SCHACH SAYS SCHNEERSON IS A FALSE MESSIAH
  29. ^ Summer of the Messiah (Jerusalem Report) February 14, 2001.
  30. ^ Likutei Sichos vol. 2, pp. 510-511. This concept (of Tzadikim being called 'God') is often refererred to in classic Kaballistic and Chassidic texts, such as Pardes Rimonim 16:6 and 22:3 by Rabbi Moshe Cordovero, Zohar-2 38a, and Zohar-3 79b, and Sefer Tanya ch. 22 & 23. See also Rashi Bereshit 33:20. Note that the Divrei Shlomo (Venice 1596) writing on p.vaeira, explicitly states that "All the Names of God are actually 'atzmuso umehoso', and not merely descriptive like the other names people give to things..."
  31. ^ This, despite the sources cited above. See also Zohar-1 9a, Zohar-2 163b, Mechilta on Exodus 18, Bereishit Rabba 86, Tanchuma Tissa 27, and the well-known Chassidic principle ascribing fundamentally the same status to the soul of any Jew, as elaborated on by R. SZ of Liadi in Tanya ch.2
  32. ^ The Rebbe, the Messiah, and the Scandal of Orthodox Indifference by David Berger, 2001, published by the Littman Library of Jewish Civilization of Portland. Page 7.
  33. ^ The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Chapter 10, notes, KTAV Publishing, ISBN 0881258369
  34. ^ http://en.wikipedia.org/wiki/Israeli_legislative_election,_1988
  35. ^ Four of the most prominent halachic authorities of the century, Rav Meir Arik (Imrei Yosher 2:73), Rav Moshe Feinstein (Igros Moshe Y.D. 3:65) the Satmar Rav (Divrei Yoel Y.D. 80), and Dayan Weiss (Minchas Yitzchok 2:92) all agree that this mikveh design is unequivocally kosher, and that according to some poskim it is superior to that of the Chazon Ish.
  36. ^ Defenders of the Faith: Inside Ultra-Orthodox Jewry. Poster on pg. 304. By Samuel C. Heilman Published by University of California Press, 2000 ISBN 0520221125, 9780520221123
  37. ^ Michtavim U-Ma’amarim, 4:320 & 4:370
  38. ^ Friedman, Menachem jcpa.org/jl/vp104.htm
  39. ^ Based on Talmud Sanhedrin 38b.
  40. ^ Michtavim U-Ma’amarim. vol. 4 pp. 67
  41. ^ Printing the Talmud: From Bomberg to Schottenstein, Yeshiva University Museum, 2005, pg. 137. http://www.yoel-ab.com/katava.asp?id=115
  42. ^ Michtavim U-Ma’amarim vols.1-2, pp.75-6, and p.107-8
  43. ^ Michtavim Umamarim Vol. 4 No. 319
  44. ^ Michtavim Umamarim vols. 1-2, p.109, and letter no. 53. Vol. 4 no. 76
  45. ^ Michtavim U'Maamaromim 5:533 (pg. 137). See also Jerusalem Post - Mar 4, 1992 - SCHACH'S ATTACKS 'MEANT ONLY FOR LUBAVITCHERS, NOT ALL HASSIDIM'
  46. ^ Michtavim U'Maamorim 2:23 (pg. 31) 1986 edition.
  47. ^ Michtavim U'Maamaromim 5:534 (pg. 138)
  48. ^ See Dos Yiddishe Vort, 5742:229 - http://www.hebrewbooks.org/pdfpager.aspx?req=24449&st=&pgnum=13
  49. ^ Karyana D’Igarata - http://www.hebrewbooks.org/pdfpager.aspx?req=24449&st=&pgnum=16
  50. ^ Reb Shlomo - The life and legacy of Rabbi Shlomo Freifeld by Rabbi Yisroel Besser. Pg. 126. Judaica Press. Publish Date: 2008-06-12.
  51. ^ You Can Make the Difference pg. 378 By C R Wagschal Published by Feldheim Publishers, 2007.
  52. ^ The Rebbe and the Rosh Yeshiva by David Damen. Mishpacha Magazine Issue 132, page 30. November 8, 2006.
  53. ^ Everyone is Meant to Make History: Rabbi Moshe Tuvia Lieff, a talmid, remembers Rav Gifter zt"l by Gavriel Bergrin. Hamodia Magazine Vol. 8, Issue 640, page 26. December 29, 2010.
  54. ^ http://books.google.com/books?id=PLBoDfvBQ24C&printsec=frontcover

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