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'''Elazar Menachem Man Shach''' ({{lang-he|אלעזר מנחם מן שך}}) also spelled Eliezer Schach, (January 1, 1899 [[Old Style and New Style dates|O.S.]] – November 2, 2001) was a leading [[Lithuanian Jews|Lithuanian]]-born and educated [[Haredi Judaism|Haredi]] [[rabbi]] in [[Bnei Brak]], [[Israel]]. He also served as one of three co-deans of the [[Ponevezh yeshiva]] in Bnei Brak along with Rabbis [[Shmuel Rozovsky]] and [[Dovid Povarsky]]. He founded the [[Degel HaTorah]] political party representing [[Lithuanian Jews|Lithuanian]] [[Ashkenazi Jews]] in the Israeli [[Knesset]].
Rabbi '''Elazar Menachem Man Shach''' ({{lang-he|אלעזר מנחם מן שך}}) also spelled Eliezer Schach, (January 1, 1899 [[Old Style and New Style dates|O.S.]] – November 2, 2001) was a leading [[Lithuanian Jews|Lithuanian]]-born and educated [[Haredi Judaism|Haredi]] [[rabbi]] in [[Bnei Brak]], [[Israel]]. He also served as one of three co-deans of the [[Ponevezh yeshiva]] in Bnei Brak along with Rabbis [[Shmuel Rozovsky]] and [[Dovid Povarsky]]. He founded the [[Degel HaTorah]] political party representing [[Lithuanian Jews|Lithuanian]] [[Ashkenazi Jews]] in the Israeli [[Knesset]].
Shach served as chairman of [[Chinuch Atzmai]] and Va'ad HaYeshivos.<ref>''In Their Shadow: Wisdom and Guidance of the Gedolim Volume One: Chazon Ish, Brisker Rav, Rav Shach'' pg. 282</ref> From 1970 until his death, Shach was generally recognized by the Yeshiva world and by much of the Haredi world as the ''Gadol Ha-Dor''.<ref>Encyclopedia Judaica - Macmillan Reference USA; Second edition (2006)</ref> He was an ideologue and a zealot who repeatedly led his followers into ideological battles.<ref>'Haaretz' November 2, 2001 "Rabbi Shach - a man of wars and battles"</ref>
Shach served as chairman of [[Chinuch Atzmai]] and Va'ad HaYeshivos.<ref>''In Their Shadow: Wisdom and Guidance of the Gedolim Volume One: Chazon Ish, Brisker Rav, Rav Shach'' pg. 282</ref> From 1970 until his death, Shach was generally recognized by the Yeshiva world and by much of the Haredi world as the ''Gadol Ha-Dor''.<ref>Encyclopedia Judaica - Macmillan Reference USA; Second edition (2006)</ref> He was an ideologue and a zealot who repeatedly led his followers into ideological battles.<ref>'Haaretz' November 2, 2001 "Rabbi Shach - a man of wars and battles"</ref>

Revision as of 16:13, 21 November 2012

For the 17th century commentator on the Shulchan Aruch Yoreh De'ah known as "the Shach", see Shabbatai ha-Kohen.
Rabbi
Elazar Shach
File:Elazar Shach.jpg
Elazar Shach at the Ponevezh Yeshiva
Personal
BornJanuary 1, 1899
Wabolninkas (Vabalninkas, pronounced Vaboilnik in Yiddish), northern Lithuania
DiedNovember 2, 2001(2001-11-02) (aged 102)
ReligionJudaism
Parents
  • Rabbi Ezriel Shach (father)
  • Batsheva Shach (mother)

Rabbi Elazar Menachem Man Shach (Template:Lang-he) also spelled Eliezer Schach, (January 1, 1899 O.S. – November 2, 2001) was a leading Lithuanian-born and educated Haredi rabbi in Bnei Brak, Israel. He also served as one of three co-deans of the Ponevezh yeshiva in Bnei Brak along with Rabbis Shmuel Rozovsky and Dovid Povarsky. He founded the Degel HaTorah political party representing Lithuanian Ashkenazi Jews in the Israeli Knesset.

Shach served as chairman of Chinuch Atzmai and Va'ad HaYeshivos.[1] From 1970 until his death, Shach was generally recognized by the Yeshiva world and by much of the Haredi world as the Gadol Ha-Dor.[2] He was an ideologue and a zealot who repeatedly led his followers into ideological battles.[3]

Life in Europe

Passport photo (1920s)

Elazar Menachem Man Shach was born in Wabolninkas (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 Osher 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.[4]

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).[citation needed]

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,[5] 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.[5] 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, after consulting with Rabbi Yitzchok Zev Soloveitchik and Rabbi Chaim Ozer Grodzinski[6], 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 death. 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.[citation needed]

Rabbinical career

Shach was a revered spiritual mentor of more than 100,000 rigorously Orthodox Jews,[7] and was credited by many with promoting the concept of the "society of learners" in the post-war Haredi world. Under his aegis, the phenomenon of Haredi men studying the Talmud in yeshivas and kollels full-time gained popularity. Although this type of setup was unprecedented in Jewish history,[8] 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, 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.” [citation needed] Shach is also quoted as saying that although the yeshivas are the heart of the Jewish people, it is the ba'alei teshuvah who will be the one's to bring Mashiach.[9] Shach's position as magid shiur in the Novardok yeshiva in Jerusalem came about as a result of the recommendation of Chazon Ish to one of the Yeshiva's founders, Rabbi Bentzion Brook.[10]

View of the Holocaust

Shach taught that events like the holocaust occurred whenever the sins of the Jewish people accumulated, and they needed to be punished. He said that "God kept count of each and every sin, in a running count over hundreds of years, until the count amounted to six million Jews, and that is how the holocaust occurred. So must a Jew believe, and if a Jew does not completely believe this, he is a heretic, and if we do not accept this as a punishment then it is as if we don't believe in The Holy One, Blessed be He..."[11]

Views on education

Shach held that any secular education, at any level whatsoever, including high-school, was absolutely forbidden by the Torah. He wrote that any secular studies were banned by the sages of the talmud, and that specially the study of psychology and history is pure heresy. He also wrote that learning a trade before it became an immediate need, is forbidden.[12]

When Shach was asked about opening a yeshiva exclusively for gifted boys, he said that it is impossible to know beforehand who will grow in Torah knowledge and who will not, and that all boys should therefore be given equal opportunities.[13]

Political life

For Shach, battling secularism and Zionism was not enough. During the years of his leadership, he also waged bitter wars against anybody he suspected of deviation from the classic Haredi path.[14]

At the behest of Rabbi Aharon Kotler, Shach joined the Moetzes Gedolei HaTorah. [15]

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.

When Rabbi Zalman Sorotzkin died in 1966, Shach became president of the Moetzes Gedolei HaTorah until he resigned from the Moetzes after the other leading rabbis refused to follow him. [16] Shach wrote strongly in support of every observant citizen voting. He felt that a vote not cast for the right party or candidate was effectively a vote for the wrong party and candidate. This theme is consistent in his writings from the time that the State of Israel was established. [17]

Elazar Shach (late 1980s)

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. 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. In a speech delivered before the 1992 elections, Shach said that Sephardim were still not fit for leadership, and aroused great anger among Sephardi voters. Following the elections Shach instructed Shas not to join the government, while Ovadia Yosef instructed them to join, and then an open rift broke out between the parties. Shach then declared that Shas had removed itself from the Jewish community when it joined the wicked...[19]

Around 1995 Shach's political activity 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.

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". Labor Party politician Yossi Beilin said Shach's speech had set back relations between religious and secular Israelis by decades.[20] Following the speech, Rabbi Ovadia Yosef also refused to allow his Shas party to join the new coalition.[21] Shach never seemed concerned over the discord his harsh statements might cause, saying that "There is no need to worry about machlokes [dispute], because if it is done for the sake of Heaven, in the end it will endure...one is obligated to be a baal-machlokes [disputant]. It is no feat to be in agreement with everybody!"[22] Shach was also critical of democracy, once referring to it as a "cancer", adding that "only the sacred Torah is the true democracy."[23] 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.[24] He also criticized Israeli settlements in the West Bank and Gaza Strip as "a blatant attempt to provoke the international community", and called on Haredim to avoid moving to such communities.

Regarding his involvement in politics, Shach once told a student, "I get no enjoyment whatsoever out of all this political activism; I get enjoyment only when I can do good for a Jew." [25]

Approximately 200,000 people attended Shach's funeral,[26] 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."[27]

Position on serving in the Israeli Army

In May 1998, following talk of a political compromise which would allow haredim to perform national service by guarding holy places, Shach told his followers in a public statement that it is forbidden to serve in the army and that "it is necessary to die for this."[28] This position was expressed in large ads placed in all three of Israel's daily newspapers on May 22, 1998. [29] Shach is quoted as saying that "any yeshiva student who cheats the authorities and uses the exemption from service for anything other than real engagement in Torah study is a 'rodef' (someone who threatens the lives of others)."[30]

Opposition to the Lubavitcher Rebbe

Grave of Rabbi Elazar Shach in Bnei Brak

Shach launched a number of public attacks against the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, from the 1970s through Schneerson's death in 1994.[31] He accused Schneerson's followers of false Messianism, and Schneerson of fomenting a cult of crypto-messianism around himself.[32] He objected to Schneerson's call for "demanding" the Messiah's appearance. When some of Schneerson's followers proclaimed him the Messiah, Shach called for a complete boycott of Chabad, its institutions and projects by its constituents.[33] In 1988 Shach explicitly denounced Schneerson as a meshiach sheker (false messiah).[34] Shach also compared Chabad and Schneerson to the followers of the 17th century false messiah Sabbatai Zevi.[35]

Pointing to a statement by Schneerson that a rebbe is "the Essence and Being [of God] clothed a body", Shach described this as nothing short of idolatry. His followers refused to eat meat slaughtered by Lubavitch shochetim or to recognize Chabad Hasidim as adherents of authentic Judaism.[36] Shach once described Schneerson as "the madman who sits in New York and drives the whole world crazy.".[37]

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 Yisrael over Shach's newly-formed Degel HaTorah party, and instructed Israeli Chabad to campaign for it.

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 "things that are forbidden to hear" [38] as well as "...endangering the survival of Torah-true Judaism by indoctrinating the masses with actual words of heresy".[39]

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 [40]

Rav Adin Steinsaltz

Rav Adin Steinsaltz (Even-Yisrael), was likewise accused of heresy by Shach, who, in a letter written September 10, 1988, 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. 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."[41]

He was also critical of Rabbi Yehuda (Leo) Levi.[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. When opposing having such an institution in Israel[43], Shach said that these modern conceptions 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)..." [44] 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 [45]

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."[33]

Position regarding Hasidim and Hasidism in general

Shach wrote[46] that he was not at all opposed to chassidim and chassidus (including Chassidus Chabad from the previous generations[47]); he said he recognized them as "yera'im" and "shlaymim" (God-fearing and wholesome) and full of Torah and Mitzvos and fear of heaven.[48]

Regarding his opposition to the present day Chabad movement, someone mentioned to Shach that "after 120 years, when you go to Heaven, you will merit a warm handshake from the Vilna Gaon." Shach responded, "The Vilna Gaon will shake my hand!? The Baal HaTanya will be the one to shake my hand!" [49]

Support from Haredi leaders

In 1982, the honor and standing of Rabbi Shach were challenged by various segments of the Orthodox press. A group of leading Rabbis (Yaakov Kamenetsky, Shimon Schwab, Mordechai Gifter, Shneur Kotler, Avraham Yaakov Pam, Aharon Schechter, Henoch Leibowitz, Yaakov Yitzchok Ruderman, and Elya Svei) decided that a public protest for the honor of Shach was necessary.[50] One protest was held at Kaminetz Yeshiva in New York, and another at Ner Yisrael in Baltimore.[51]

Rabbi Yaakov Yisrael Kanievsky referred to Shach as the one "who stands in the way of destructive change." [52]

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 9 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 worked as a supervisor for the Israel Ministry of Education. Ephraim married Tamara Yarlicht-Kowalsky and had 2 children. He died October 17, 2011, at the age of 81.

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

Bibliography

  • Avi Ezri – Insights and expositions on various concepts in the Yad HaChazaka of the Rambam
  • Michtavim u'Maamarim – a collection of Shach's letters published in various editions of 4–6 volumes.

Biographies and stories:

  • The Man of Vision: The Ultra-Orthodox Ideology of Rabbi Shach (Ish HaHashkafah: HaIdeologia HaHaredit al pi HaRav Shach), by Avishay Ben Haim, Mosaica Publishers
  • Maran Rosh HaYyeshiva 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.

References

  1. ^ In Their Shadow: Wisdom and Guidance of the Gedolim Volume One: Chazon Ish, Brisker Rav, Rav Shach pg. 282
  2. ^ Encyclopedia Judaica - Macmillan Reference USA; Second edition (2006)
  3. ^ 'Haaretz' November 2, 2001 "Rabbi Shach - a man of wars and battles"
  4. ^ Rabbi Eliezer Schach, Torah giant, dies at age 103 Ilan, Shahar. Canadian Jewish News. Nov 8, 2001. Vol. 31, Iss. 46; pg. 41
  5. ^ a b Path to Greatness – The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) – pg. 262
  6. ^ Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. page 56
  7. ^ Brinkley, Joel (March 27, 1990). "Orthodox Leader in Israel Appears to Spurn Peres". The New York Times. Retrieved May 1, 2010.
  8. ^ Jweekly November 9 2001 David Landau JTA
  9. ^ Raising Roses Among the Thorns by Noach Orlowek, pg. 345
  10. ^ Path to Greatness – The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) – pg. 454
  11. ^ Yated Neeman 29/12/90.
  12. ^ Michtavim vMamarim volumes 1 pg. 109,pg.128,3 pg.31&39,4 pg.35,107
  13. ^ Relevance: Pirkei Avos for the twenty-first century by Dan Roth – Page 133
  14. ^ http://www.ynet.co.il/articles/1,7340,L-1268268,00.html
  15. ^ The Legacy Of Maran Rav Aharon Kotler by Yitzchok Dershowitz, Feldheim Publishers (2006) - pg. 137
  16. ^ PONOVEZER ROSH HAYESHIVA RAV ELAZAR MENACHEM MAN SHACH, ZT"L (1894-2001) The Jewish Press - Saturday, December 08 2001 - by Rabbi Gershon Tannenbaum with Rabbi Yaakov Klass
  17. ^ PONOVEZER ROSH HAYESHIVA RAV ELAZAR MENACHEM MAN SHACH, ZT"L (1894-2001) The Jewish Press - Saturday, December 08 2001 - by Rabbi Gershon Tannenbaum with Rabbi Yaakov Klass
  18. ^ Reich, Bernard (1993). Israel, Land of Tradition and Conflict. Westview Press. {{cite book}}: |first2= missing |last2= (help)
  19. ^ 'Haaretz', Shachar Ilan, November 2, 2001
  20. ^ Los Angeles Times - November 3 2001 from the Associated Press.
  21. ^ A Leader of Scholars and Statesmen: The Whole World is Watching by Mishpacha Staff - Mishpacha Magazine, #383, Nov. 9, 2011 - pg. 37
  22. ^ http://www.nrg.co.il/online/11/ART/936/156.html and The Man of Vision: The Ultra-Orthodox Ideology of Rabbi Shach (Ish HaHashkafah: HaIdeologia HaHaredit al pi HaRav Shach) by Avishay Ben Haim, pg. 17. Entire context of statement can be seen in video here and in print in Vezarach Hashemesh:Yesodah Umishnatah shel Agudat ha-Charedim—Degel ha-Torah (Bene Beraḳ:Ha-Makhon le-tiʻud hisṭori, 1990) pages 136–139
  23. ^ How do you like your halakha? (Haaretz) September 28, 2006.
  24. ^ See Mictavim Umaamarim Volume 1: Letter 6
  25. ^ A Different Set Of Accounts by Rabbi Moshe Grylak. Mishpacha Magazine, Wednesday, November 02, 2011.
  26. ^ 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;
  27. ^ http://www.israelemb.org/press/2001/November/2001110500.htm http://www.pmo.gov.il/PMOEng/Archive/Cabinet/2001/11/Spokesman4356.htm
  28. ^ The Jewish Week, May 29, 1998 'From Yeshiva To Army'
  29. ^ Israel and the Politics of Jewish Identity: The Secular-Religious Impasse by Asher Cohen and Bernard Susser (May 24, 2000) - note 19 on page 148
  30. ^ http://www.jewishpress.com/news/breaking-news/secular-fear-of-haredim-drove-courts-rule-on-service-deferments/
  31. ^ 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
  32. ^ Independent, The (London), Nov 10, 2001 by David Landau. http://findarticles.com/p/articles/mi_qn4158/is_20011110/ai_n14431755
  33. ^ a b Faith and Fate: The Story of the Jewish People in the 20th century, Berel Wein, 2001 by Shaar Press. pg. 340
  34. ^ "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"
  35. ^ Summer of the Messiah (Jerusalem Report) February 14, 2001.
  36. ^ 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.
  37. ^ The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Chapter 10, notes, KTAV Publishing, ISBN 0-88125-836-9
  38. ^ Letter of Shach – Michtavim U-Ma’amarim, 4:320:page 36
  39. ^ Speech of Shach (transcribed by a listener) – Michtavim U-Ma’amarim, 4:370:page 107
  40. ^ Friedman, Menachem jcpa.org/jl/vp104.htm
  41. ^ Michtavim U-Ma’amarim. vol. 4 pp. 67
  42. ^ Michtavim U-Ma’amarim vols.1–2 p.107-8
  43. ^ http://www.hebrewbooks.org/pdfpager.aspx?req=47977&st=&pgnum=84
  44. ^ Michtavim Umamarim Vol. 4 No. 319
  45. ^ Michtavim Umamarim vols. 1–2, p.109, and letter no. 53. Vol. 4 no. 76
  46. ^ Michtavim U'Maamaromim 5:533 (pg. 137). See also Jerusalem Post – Mar 4, 1992 – SCHACH'S ATTACKS 'MEANT ONLY FOR LUBAVITCHERS, NOT ALL HASSIDIM'
  47. ^ Michtavim U'Maamorim 2:23 (pg. 31) 1986 edition.
  48. ^ Michtavim U'Maamaromim 5:534 (pg. 138). See also Shach's letters quoted in Yeshurun Vol. 11 Elul 5762 http://www.hebrewbooks.org/pdfpager.aspx?req=21194&st=&pgnum=932
  49. ^ Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. page 105
  50. ^ Dreams: A Chodesh Av Perspective by Aryeh Z. Ginsberg. Mishpacha Magazine #370, Thursday, August 4, 2011. http://www.mishpacha.com/Browse/Article/1364/Dreams-A-Chodesh-Av-Perspective http://www.5tjt.com/local-news/11146-dreams
  51. ^ See Dos Yiddishe Vort, 5742:229 – http://www.hebrewbooks.org/pdfpager.aspx?req=24449&st=&pgnum=13
  52. ^ (Kreina D'Igresa 2:42) - Leaders of Scholars and Statesmen by Rabbi Yaakov Feitman. Mishpacha Magazine #383, Nov. 9, 2011. pg. 31.

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