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Views and opinions

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Ideological outlook

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Although he urged participation in the democratic process, Shach criticised various aspects of parliamentary democracy viewing it as system of competing interest groups and bribery and believed that the Jewish nation should be governed by the divine laws alone as expressed in the Torah. Manmade legislation was flawed as it was based on self-glorification and human creativity rooted in the arrogant conviction that "my power and the strength of my hands have produced this wealth for me" (Deut. 8, 17), against which the Torah cautions.[1] Fiercely dismissive of secular Israeli culture, Shach championed adherence to Jewish tradition and refused to compromise in the face of modernity,[2] contending that a secular Jewish lifestyle was no different from a non-Jewish lifestyle.[1] After the government passed a liberalised abortion law, Shach refused to meet with Shimon Peres, calling him a "murderer of fetuses."[3]

Aged 96, after the government collapsed in March 1990, he sparked considerable controversy when he launched into a scathing attack on the liberal socialism of the left, vilifying members of the kibbutz movement as "breeders of rabbits and pigs" who do not know what Yom Kippur is, accusing the Labor Party of cutting itself off from Jewish heritage.[4] In the wake of the speech, Ovadia Yosef reneged on his promise to support a Peres-led coalition,[5] and with the votes the ultra-orthodox parties determining who would lead the coalition government, Shach became a symbol for those who campaigned for electoral reform in Israel, such as Uriel Reichman who slammed the political system saying "yesterday we saw what kind of minority rules us. They preach for the exile and smear those who established this state."[6] The speech was described as a "pivotal moment in Israeli history"[7] and seen as a defining episode which helped shape the course of Israeli politics to this day, resulting in the election of many right-wing governments.[8] It also marked a new low in the deteriorating relationship between the religious and secular in Israel,[9] and although Shach was indirectly rebuked by Rabbi M. M. Schneerson for having denigrated irreligious Jews,[10] a few months later, Shach accused President Chaim Herzog of undermining Jewish values for defending "pig-eating" kibbutzniks.[11]

The Holocaust

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Shach taught that the Holocaust was a divine punishment for the sins of the Jewish people and for their abandoning of religious observance for the enlightenment.[12] He caused outrage in the secular Israeli media when he stated that "the Holy One blessed be He kept score for hundreds of years until it added up to six million Jews".[13][14] In his defence, Haredi MKs said his comments had been misconstrued and were not meant to justify Nazi atrocities.[15] Shach believed that the secularism of Israel society could cause another Holocaust[16] and he once said that if the Education Ministry were to be placed in the hands of Meretz MK Shulamit Aloni, it would result in "over a million Israeli children being forced into apostasy, and that would be worse than what had happened to Jewish children during the Holocaust."[17] Wishing to prevent deviation from the established order of prayers, he opposed the composition of new prayers to commemorate the victims of the Holocaust.[18]

Zionism and the State of Israel

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Shach rejected the Zionist notion that the safety and survival of the Jewish people lay in national sovereignty, believing instead that only the study of Torah, religious faith and observance would ensure Jewish continuity.[19][20] On the contrary, Shach believed that the State of Israel was responsible for a global increase of antisemitism claiming that "since the establishment of the State, the hatred of the nations has increased tenfold. Before the establishment of the State one nation hated us, but since the establishment of the State, the entire world hates us."[21] A major opponent of National Religious Zionism, he did not attribute any religious significance to the renewal of Jewish independence in the Land of Israel,[22] accusing the Gush Emunim of distorting Talmudic law.[23] Shortly after the 1967 Six-Day War he repeated the fundamental anti-zionist position denying that Israel's establishment signaled the "advent of Redemption."[24] He stated: “We must have faith that neither the coming of the of the Messiah nor even the advent of Redemption will originate via channels which neither approach nor relate to the Torah of Israel; Redemption cannot be linked with Sabbath violation and the uprooting of [religious] precepts.”[25] Believing that Jews living in Israel remained in exile, Shach advocated Israeli subservience to the United States.[26][27] Even as Israel faced attack from Iraq during the Gulf War, Shach refused to allow the Prayer for the State adopted by the Chief Rabbinate to be recited and instead called for prayers to be recited on behalf of the United States and its allies.[28] Believing they would stoke antisemitism, Shach was fiercely opposed to Israeli settlements in the Occupied Palestinian Territories viewing them as a provocation towards the international community[29] and banned his followers from purchasing homes on the West Bank.[30] He denounced Israel's annexation of the Golan Heights[31][32] and adoption of the 1980 Jerusalem Law which designated the unified city as the capital of Israel.[33] He was distraught when the Temple Mount transferred to Israeli control fearing that countless Jews would violate severe Torah prohibitions by entering the compound.[34] He instructed people not to visit the Western Wall, tombs of Rachel and the Patriarchs, or the cemetery on the Mount of Olives claiming it was dangerous to do so.[35] Ruling that preservation of life was paramount according to Jewish law, he favoured territorial concessions in return for peace[36] and cautioned Menachem Begin against taking hard-line positions during peace negotiations with Egypt.[37] Believing that Jews should survive by existing passively in the world, he opposed the establishment of a Jewish army believing that conflict and bloodshed resulted in the spiritual and moral destruction of humanity.[38] During the Lebanon war he called General Ariel Sharon a rodef whom Jewish law permits to be killed without trial in order to save the lives of others.[39] He rejected the view of the religious-Zionists that the military campaigns waged against the PLO constituted a milkhemet mitzvah (a religiously sanctioned war) arguing that the votes cast in the Knesset revolved around political horse trading, not the actual legitimacy of waging war.[1] He inveighed against the secular character of the Israeli state believing that it alienated Jews from their religious traditions and said the existence of laws that contradict and consistently undermine the Torah constitutes a rebellion against Israel's covenant with God and is "worse than the gravest transgression" which would in turn bring divine wrath upon the nation.[1] He forbade military service for yeshiva students referring to conscription as a "plot to uproot the Torah from Israel"[40] and proclaimed that yeshiva students were obligated to sacrifice their lives rather than join the Israeli army.[41][42] In 1986 he declared "other than the Torah we have no security; neither soldiers nor the IDF will help us."[43]

Chabad and the Lubavitcher Rebbe

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From the 1970s onwards, Shach became an outspoken critic of Rabbi Menachem Mendel Schneerson,[44] accusing the Chabad leader of creating a cult of crypto-messianism around himself.[45][46] He objected to Schneerson's calling upon the Messiah to appear, and when some of Schneerson's followers proclaimed him the Messiah, Shach called for a boycott of Chabad and its institutions.[47] In 1988, Shach denounced Schneerson as a meshiach sheker (false messiah)[48] and compared Chabad hasidim to the followers of the 17th century Sabbatai Zevi,[49] branding as idolatrous Schneerson's statement that a rebbe is "the essence and being of God clothed in a body". Followers of Shach refused to eat meat slaughtered by Chabad hasidim, refusing to recognize them as adherents of authentic Judaism.[50] Shach also opposed Chabad's Tefillin Campaign[51] and once described Schneerson as "the madman who sits in New York and drives the whole world crazy".[52] Shach threatened to leave the opening session of the 6th World Congress of Agudath Israel if a greeting from Schneerson was read out. When the message was referred to over the loudspeaker, he walked out.[53] He nevertheless prayed for his recovery explaining that "I pray for the rebbe's recovery and simultaneously also pray that he abandon his invalid way."[54]

Modern Orthodoxy

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Shach wrote that Modern Orthodox Yeshiva University type institutions were a threat to authentic Judaism. Shach called them "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)..."[55] He felt that the success of people who achieved greatness in Torah despite involvement in secular studies was the work of the "satanic forces."[56] Shach accused Joseph B. Soloveitchik of Yeshiva University of writing "things that are forbidden to hear",[57] as well as of "...endangering the survival of Torah-true Judaism by indoctrinating the masses with actual words of heresy".[58] In 1988, Shach accused Adin Steinsaltz of heresy and was later chief among a group of rabbis banning his works.[59] He told an American rabbi in the 1980s that "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."[47]

Hasidic Judaism

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Shach wrote that he was not opposed to Hasidic Judaism saying he recognized Hasidism as "yera'im" and "shlaymim" (God-fearing and wholesome), and full of Torah and Mitzvos and fear of heaven.[60][61] Shach denied that he was a hater of Hasidim: "We are fighting against secularism in the yeshivas. Today, with the help of Heaven, people are learning Torah in both Hasidic and Lithuanian yeshivos. In my view, there is no difference between them; all of them are important and dear to me. In fact, go ahead, and ask your Hasidic friends with us at Ponevezh if I distinguish between Hasidic and Lithuanian students."[62]

Shach resigned from the Moetzes Gedolei HaTorah ("Council of Torah Greats") following tensions between him and the Gerer Rebbe, Rabbi Simcha Bunim Alter (d. 1992). In the Eleventh Knesset elections of 1984, Shach had already told his supporters to vote for Shas instead of Agudat Yisrael. Some perceived the schism as the reemergence of the dissent between Hasidim and Mitnagdim, as Shach represented the Lithuanian Torah world, while the Gerer Rebbe was among the most important Hasidic Rebbes and represented the most significant Hasidic court in Agudat Yisrael. However, it would not be accurate to base the entire conflict on a renewal of the historic dispute between Hasidim and Mitnagdim which began in the latter half of the eighteenth century.[63]

Further reading

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  • "Rabbi Shach, On Eretz Israel and Territories" in The State of Israel and the land of Israel, ed. Adam Doron (Bet Berl 1987–88): 504–505.
  • Brown, B. (2002). “Rabbi Shach: Admiration of Spirit, Critique of Nationalism, and Political Decisions of the State of Israel.” In N. Horowitz (ed.), Religion and Nationalism in Israel and the Middle East. Tel Aviv: Am Oved and the Yitzhak Rabin Center for Israel Studies, pp. 278-342 (Hebrew)
  • Ben Haim, Avishay. (2005). The Man of Vision: The Ultra-Orthodox Ideology of Rabbi Shach (Ish Ha Hashkafah: Ha-Ideologia Ha-Haredit al pi HaRav Shach), Mosaica Publishers

Pereyra academies in Hebron and Jerusalem

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The Hesed LeAbraham rabbinical academy in Hebron was founded in 1659 by Rabbi Meir Rofe under the patronage of Abraham Israel Pereyra of Amsterdam. It existed as the centre of Jewish life in Hebron for several generations.[64]

http://www.liveauctioneers.com/item/8679842

Livro que contem o termo ? condi?oes con que os Srs. do Mahamad do K.K. de T.T. admitira? ? legado que nelle constituti?, Abraham Pereira. Title surrounded by Biblical verses in Hebrew. pp.23, (1 blank). [Kayserling, p. 87]. Amsterdam: Yoseph Athias, 1659.

  • ACCOMPANIED BY: Same. Portuguese title with minor variants. Body of book in Spanish, text totally different. pp. (2), 10.
  • AND: Reformacion de las Eschamoth del Escher de Merced de Abraham [Reformation of the Agreements of the Hesger "Mercy of Abraham"]. pp. 3-23, (1 blank). Wanting title. (Amsterdam, 1656?). Three works. Lightly dampstained. All unbound. Sm. 4to.

Abraham Pereira, Merchant-Prince of Amsterdam, Establishes Yeshivah "Chesed le-Abraham" in Hebron. Translation of the title-page: "The Book which contains terms and conditions with which the Senhores of the Mahamad of the Kahal Kadosh Talmud Tora will administer the legacy of Abraham Pererira constituting 46,000 florins. The interest being applied for the Hesger founded in Hebron, named Mercy of Abraham. In order to marry off orphans, in order to feed the poor, and to support the young of those who meditate upon the Divine Law. All together, the way in which each fund should be distributed. As well as the Haskamoth (Agreements) governing those who study in said Hesger of Hebron." Abraham Israel (alias, Thomas Rodriguez) Pereira (d.1699) was born in Madrid, and fled before the Inquisition to Venice and later Amsterdam. Fabulously wealthy, Pereira was for many years President of the Portuguese Jewish community of Amsterdam. In the Sephardic usage, the term "Esguer" (Hebrew "Hesger") refers to a Talmudic academy. The scholars of the Pereira Yeshivah in Hebron, headed by R. Meir ben Chiya Rofe, were among the earliest believers in Shabthai Tzvi's messiah-hood. Pereira himself became a fervent follower of the pseudo-Messiah, travelling in 1666 as far as Italy on his way to greet the Turkish impostor, only to turn back after learning of Tzvi's forced conversion to Islam by the Sultan. One may find an allusion to Pereira's Marrano background in our third tract on p.4: "For my sins, having wasted the flower of my youth away from the meditation of the Law, I am now filled with trembling and a great sense of obligation to find the most effective means of expiation for my sins. I have found that the most useful sacrifice would be to establish a Hesger in the Holy City of Hebron so that within its walls the Law of God will be studied." In this tract too, we have a description of the quotidian life in the Hebron Academy, both as far as the role of the "Se±or Ros-Iesib" (Rosh-Yeshivah), and the curriculum of the students, "Guemar, Beth Iosseph, Rabenu Mosseh (i.e., Maimonides)." (p.9). See JE, Vol. IX, p.599; M. Kayserling, Biblioteca Espa±ola-Portugueza-Judaica (1971), p. 87; G. Scholem, Sabbatai Sevi: The Mystical Messiah (1975), pp. 5, 219, 358, 529-530, 755, 760-761,893. On Pereira's yeshivah in Hebron, see A. Ya'ari in Yerushalayim IV (1952) pp. 185-202. Extremely rare. Not found in institutional libraries. (From the manner in which Kayserling refers to our work, it is apparent that he knew of it only by hearsay)

References

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  1. ^ a b c d Anti-Democratic Thought pp.
  2. ^ David Landau. Rabbi Shach, giant of fervently Orthodox Jewry, dies, JTA, (November 2, 2001).
  3. ^ Yair Sheleg: Chabad's Lost Son Ha'aretz, December 26, 2002.
  4. ^ Los Angeles Times – November 3, 2001 from the Associated Press.
  5. ^ Avi Shilon. The Decline of the Left Wing in Israel: Yossi Beilin and the Politics of the Peace Process, Bloomsbury Publishing, 2019.
  6. ^ Gideon Rahat. The Politics of Regime Structure Reform in Democracies: Israel in Comparative and Theoretical Perspective, SUNY Press, 2009. pg. 121-22.
  7. ^ Cite error: The named reference AP050221 was invoked but never defined (see the help page).
  8. ^ Haviv Rettig Gur (4 April 2021). Could Netanyahu’s Ra’am flirtation push the right out of power for a generation?, Times of Israel.
  9. ^ David Landau. Piety and Power: The World of Jewish Fundamentalism, Secker & Warburg, 1993, pp. 114-117.
  10. ^ Lubavitcher Rebbe Speaks out Against Rabbi Schach’s Message, JTA, (April 4, 1990).
  11. ^ Herzog Silent in Face of Attack by Lithuanian Rosh Yeshiva, JTA, (July 31, 1991).
  12. ^ Jerome Mintz (August 19, 1998). "Notes to Page 48-52". Hasidic People. Harvard University Press. p. 377. ISBN 978-0-674-04109-7. Schach has maintained that the Holocaust was the result of God's anger toward the Jews for their failure to abide by the mitzvot and their falling under the spell of X and the enlightenment.
  13. ^ Chaim Miller (2014). Turning Judaism Outward: A Biography of Rabbi Menachem Mendel Schneerson the Seventh Lubavitcher Rebbe. Kol Menachem. p. 392. ISBN 978-1-934152-36-2. In December 1990, the Israeli media was outraged after Rabbi Shach had declared the Holocaust as "definitely a punishment. The Holy One Blessed Be He kept score for hundreds of years until it added up to six million Jews." Convinced that G-d has enacted retribution on sinful Jews for violating the Sabbath and eating pork...
  14. ^ Yated Neeman 29/12/90. Mussar Iru'ay HaTekufah (מוסר אירועי התקופה) (2011). pg. 36
  15. ^ Ami Ayalon (December 30, 1993). Middle East Contemporary Survey, Volume Xv: 1991. The Moshe Dayan Center. p. 467. ISBN 978-0-8133-1869-1. One such instance, early in the year, was when 93-year-old Rabbi Eliezer Schach, spiritual leader of Israel's ultra-Orthodox "haredi" community, declared that the Holocaust had occurred only because Jews had failed to adhere to the commandments of the Torah, and predicted that if Israel's Jews, under their secular leadership, were to persist in ignoring the dictates of the Bible, a further holocaust was likely to befall them. This statement, aroused an uproar of protest among the secular community. Labor MK Shevah Weiss, a Holocaust survivor, accused Schach of suggesting that Hitler and his Nazi followers, who had so brutally slaughtered the Jewish people, had acted as emissaries of the Almighty. During the bitter parliamentary debate which ensued, Haredi MKs defended the rabbi's statement by claiming that by virtue of its ignorance, the secular community had incorrectly interpreted their leader's statement, which had only sought to explain that Judaism provides both reward and punishment. Was it even conceivable, asked Rabbi Schach's defenders, that, having lost his own family in the Holocaust, he would justify the Nazis' deeds?
  16. ^ David Landau (1993). Piety and Power: The World of Jewish Fundamentalism. Secker & Warburg. p. 143. ISBN 978-0-436-24156-7. It was in this context that Rabbi Shach fired off one of his controversial broadsides in December 1990: "Another Holocaust could befall us tomorrow," he warned, because of the secularism of Israel society. "Remember what an old Jew is telling you. God is patient. But he keeps a tally. And one day his patience runs out, as it ran out then, when six million died."
  17. ^ Mordecai Richler (1994). This Year in Jerusalem. Chatto & Windus. p. 73. ISBN 978-0-7011-6272-6. Ms. Aloni's assumption of that portfolio, said Rabbi Schach, would result in over a million Israeli children being forced into apostasy, and that was worse than what had happened to Jewish children during the Holocaust.
  18. ^ Arye Edrei (2007). "Holocaust Memorial". In Doron Mendels (ed.). On Memory: An Interdisciplinary Approach. Peter Lang. p. 51. ISBN 978-3-03911-064-3. Rabbi Shach also gave explicit expression to this view in strongly opposing the recitation of elegies for the Holocaust on the ninth of Av: "This constitutes a breaking of boundaries and provides a precedent for those who wish to restructure and reform to utilize for justifying further reforms.
  19. ^ Avi Shilon (12 December 2019). The Decline of the Left Wing in Israel: Yossi Beilin and the Politics of the Peace Process. Bloomsbury Publishing. p. 129. ISBN 978-1-83860-115-7. Since he regarded faith and religious observance as the essence of the Jewish people, Shach rejected Zionism which sought to find a remedy for the Jews' distress through nationalism, and led to a sovereign and secular state in the Land of Israel. […] In the rabbi's eyes, the Jewish people's safety did not lie in its sovereignty, or in any military and diplomatic accords. "We lived in the exile for 2,000 years… the synagogue and study hall preserved us. They were the fortresses, the secret of the Jewish people's existence. The government, the army and territories – none of them have a part in its existence. The Torah alone sustains it." […] He saw no connection between the actual existence of the State of Israel and the Jewish people's situation.
  20. ^ Shlomo Lorincz (2008). במחיצתם. Feldheim Publishers. p. 319. ISBN 978-1-59826-207-0. At the Siyum HaShas in 5743 (1983), Rav Shach said: The Jewish People have existed without a country for generation after generation. We have not had four amos of territory that we could call our own, only exile, exile, and more exile. No other nation could have survived such trials. Every other nation exiled from its homeland has ceased to exist. Countless nations have disappeared, with no trace remaining of their former glory. We on the other hand, have existed for thousands of years with no territory of our own.
  21. ^ Chaim Rapaport. The Messiah Problem: Berger, the Angel, and the Scandal of Reckless Indiscrimination, Ilford Synagogue, 2002. pg. 92.
  22. ^ Jonathan Fox; Shmeul Sandler (4 February 2014). Religion in World Conflict. Routledge. p. 79. ISBN 978-1-317-98378-1. Since the state of Israel is of no intrinsic religious value to Shach, neither is its control over territory-even if that territory is holy. Shach argued that the study of religion, and not control over territory, is the key to the survival of the Jewish people.
  23. ^ Ofira Seliktar. New Zionism and the Foreign Policy System of Israel Routledge, 2015. 2...a major opponent of National Religious Zionism, accused the Gush of false interpretation of the halacha, the Talmudic law."
  24. ^ Menachem Freidman. Israeli State and Society, The: Boundaries and Frontiers, ed. Baruch Kimmerling. pg. 166-167.
  25. ^ Zev Eleff . The Yom Haatzmaut Debate and the American Yeshiva World's Declaration of Independence, Israel Studies, Vol. 26, No. 2, Religious-Secular Divide (Summer 2021), Indiana University Press, pp. 57-81.
  26. ^ Bernard Reich; Gershon R. Kieval (1988). Israeli National Security Policy: Political Actors and Perspectives. Greenwood Press. p. 117. ISBN 978-0-313-26196-1. Rabbi Shach believes that Israeli foreign policy should not be independent of that of the United States. To Rabbi Shach, Israel is still part of the galut (or exile) and non-Jews (i.e., the United States) still control the fate of Jews. Shach is willing to withdraw from much of the West Bank in exchange for peace, particularly if the United States insists upon it.
  27. ^ Yohai Hakak (16 June 2016). Haredi Masculinities between the Yeshiva, the Army, Work and Politics: The Sage, the Warrior and the Entrepreneur. BRILL. p. 125. ISBN 978-90-04-31934-9. "We know there is no "redemption" here and not "beginning of redemption". He once again said that the Jewish people were in exile, even in its own land in Eretz Israel.
  28. ^ Ruth Langer; Steven Fine (2005). Liturgy in the Life of the Synagogue: Studies in the History of Jewish Prayer. Eisenbrauns. p. 242. ISBN 978-1-57506-097-2.
  29. ^ Greenberg, Joel (3 November 2001). "Rabbi Eliezer Schach, 103; Leader of Orthodox in Israel". The New York Times.
  30. ^ Daniel Mahla. Orthodox Judaism and the Politics of Religion: From Prewar Europe to the State of Israel, Cambridge University Press, 2020. pg. 195.
  31. ^ Annual of Power and Conflict, Institute for the Study of Conflict., 1982. pg. 225.
  32. ^ (1985). Israeli Annexation of East Jerusalem and the Golan Heights: Factors and Processes. Middle Eastern Studies: Taylor & Francis. Vol. 21, No. 1, pp. 45-60. "The party's leader, Rabbi Schach, asserted that 'the extension of Israeli law on the Golan Heights is a provocation against the world'".
  33. ^ Matthew Wagner. Chief Rabbinate calls on gov't to keep J'lem united, Jerusalem Post (December 6, 2007). "Gafni said that Shach, who died in 2001, ordered haredi MKs to vote against the 1980 Jerusalem Law which declared the city to be Israel's "eternal and indivisible" capital out of fear that the move would incite Arab violence against Jews."
  34. ^ Yisrael Cohen. הרב ברגמן בקבר הרב שך: "מרן בכה כשכבשו את הר הבית", Kikar, (November 9, 2014) "הגרמ"צ ברגמן עלה לקבר מרן הרב שך, וסיפר על ימי כיבוש ירושלים והר הבית בידי צה"ל: "כמה בכה על זה מור חמי ואמר; "כמה יהודים עכשיו הולכים לעבור באיסורי כריתות"".
  35. ^ Yisrael Cohen. למה מרן הרב שך התנגד לתפילה בכותל המערבי?, Kikar, (October 31, 2015). "מרן זצוק"ל היה מורה: הכותל המערבי, מערת המכפלה, קבר רחל, והר הזיתים כולם מקומות שיש בהם סכנה ואסור ללכת לשם ואפי' כדי להתפלל. ואפילו לפקוד קברי אבות שם ביום יאר צייט עם שמירה. לכותל מערבי לא הלך בשנים האחרונות כיוון שהיו שם מקרים של אי שקט"
  36. ^ Aaron Rabinowitz. When a Leading ultra-Orthodox Rabbi Urged Begin to Trade Land for Peace, Haaretz, August 9, 2017.
  37. ^ Ilan Peleg. Victimhood Discourse in Contemporary Israel, Rowman & Littlefield. pg. 88. "As late as 1978 in the independent State of Israel, Rabbi Eliezer Schach, the leading ultra-Orthodox figure of the time, wrote to then–Prime Minister Menachem Begin, warning him against taking overly hard-line positions in the peace negotiations with Egypt."
  38. ^ Avner Emon. Islamic and Jewish Legal Reasoning: Encountering Our Legal Other, Simon and Schuster, 2016. "The argument against war came to expression conspicuously and eloquently in the speeches and writing of Rabbi Menachem Shach, the leader of Lithuanian Haredi Orthodoxy for several decades."
  39. ^ A Middle East Reader: Selected Essays on the Middle East from The New York Review of Books, Eds. Robert B. Silvers, Barbara Epstein. New York Review of Books, 1991. pg. 133. "...Rabbi Shach — the same rabbi who, at the time of the Lebanon war, referred to General Sharon as a “rodef,” i.e., a wanton murderer who under talmudic law could legitimately be killed without trial."
  40. ^ Marek Čejka, Roman Kořan. Rabbis of our Time: Authorities of Judaism in the Religious and Political Ferment of Modern Times, Routledge, 2015. pg. 44.
  41. ^ The Jewish Week, May 29, 1998 'From Yeshiva To Army'
  42. ^ Israel and the Politics of Jewish Identity: The Secular-Religious Impasse by Asher Cohen and Bernard Susser. The Johns Hopkins University Press (May 24, 2000) - pg. 83
  43. ^ Stuart A. Cohen Israel and Its Army: From Cohesion to Confusion, Routledge, 2008. pg. 131.
  44. ^ 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: "על המסיתים להתגרות באומות ועל לשונות העוקרים את ה"אני מאמין" בביאת המשיח" (PDF) (in Hebrew). Archived from the original (PDF) on 2009-03-05. Retrieved 2009-03-05.
  45. ^ Independent, The (London), November 10, 2001 by David Landau. http://findarticles.com/p/articles/mi_qn4158/is_20011110/ai_n14431755
  46. ^ Briton Hadden (1992). Time. 9-17. Vol. 139. Time Incorporated. p. 42. Eliezer Schach, one of Israel's leading ultra-Orthodox rabbis, has publicly called Schneerson "insane," an "infidel" and "a false Messiah." The local papers carried Schach's outrageous charge that Schneerson's followers are "eaters of trayf," food such as pork that is forbidden to Jews.
  47. ^ a b Faith and Fate: The Story of the Jewish People in the 20th century, Berel Wein, 2001 by Shaar Press. pg. 340
  48. ^ "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. https://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"
  49. ^ Summer of the Messiah (Jerusalem Report) February 14, 2001.
  50. ^ 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.
  51. ^ Chaim Miller (2014). "Notes for pages 349-359". Turning Judaism Outward: A Biography of Rabbi Menachem Mendel Schneerson the Seventh Lubavitcher Rebbe. Kol Menachem. p. 514. ISBN 978-1-934152-36-2. Rabbi Shach objected to Chabad outreach campaigns such as Neshek (Shabbat candles), Tefilin, Rambam study, children's parades on Lag B'Omer and the Noahide Laws.
  52. ^ The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Chapter 10, notes, KTAV Publishing, ISBN 0-88125-836-9
  53. ^ Aguda Israel Leader Urges Recognition of Torah As Supreme in Jewish Life, JTA, (January 9, 1980)
  54. ^ Shlomo Lorincz (August 9, 2006). HaRav Shach's Battle Against False Messianism, Dei'ah Vedibur.
  55. ^ Michtavim Umamarim Vol. 4 No. 319
  56. ^ Michtavim Umamarim vols. 1–2, p. 109, and letter no. 53. Vol. 4 no. 76
  57. ^ Letter of Shach – Michtavim U-Ma’amarim, 4:320:page 36
  58. ^ Speech of Shach (transcribed by a listener) – Michtavim U-Ma’amarim, 4:370:page 107
  59. ^ Davar – 4/08/1989 – pg. 3 – Noach Zvuluny (Can be read online here :"3 ספרי הרב שטיינזלץ טעונים גניזה - כדברי מינות וכפירה" (in Hebrew). Archived from the original on 2013-10-07. Retrieved 2012-12-30.)
  60. ^ Michtavim U'Maamaromim 5:533 (pg. 137). See also Jerusalem Post – Mar 4, 1992 – Schach's Attacks 'Meant Only for Lubavitchers, Not All Hassidim'
  61. ^ Michtavim U'Maamaromim 5:534 (pg. 138). See also Shach's letters quoted in Yeshurun Vol. 11 Elul 5762 - pg. 932 - http://www.hebrewbooks.org/pdfpager.aspx?req=21194&st=&pgnum=932
  62. ^ Dos Yiddishe Vort- #368 – 5762 – pg. 11 - http://www.hebrewbooks.org/pdfpager.aspx?req=50175&st=&pgnum=11
  63. ^ Friedman, Menachem jcpa.org/jl/vp104.htm
  64. ^ Louis Finkelstein (1960). The Jews: Their History, Culture, and Religion. Harper & Row. p. 644.

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ר׳ מאיר רופא - מחכמי חברון, יליד צפת. 1690-1610 (?). יצא ב־ 1648 כמשולח לאיטליה, הולאנד וגרמניה. באמשטרדאם הצליח לרכוש את לבו של אברהם פירירה לייסד ישיבה בחברון, שנקראה ״חסד לאברהם״. לימים שימש בה ראש־ישיבה. בדרך חזרה לארץ־ישראל השתהה בוויניציה

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