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Elazar Menachem Man Shach (Hebrew: אלעזר מנחם מן שך‬) Elazar Shach
Elazar Shach
(January 1, 1899 O.S. – November 2, 2001) was a leading Lithuanian-Jewish Haredi rabbi in Bnei Brak, Israel. He also served as one of three co-deans of the Ponevezh Yeshiva
Ponevezh Yeshiva
in Bnei Brak, along with Rabbis Shmuel Rozovsky and Dovid Povarsky. Due to his differences with the Hasidic leadership of the Agudat Yisrael in 1984, he allied with Rabbi
Rabbi
Ovadia Yosef, who had founded the Shas
Shas
party. Later, in 1988, Shach sharply criticized Ovadia Yosef, and said that, " Sepharadim
Sepharadim
are not yet ready for leadership positions",[1] and subsequently founded the Degel HaTorah political party representing Lithuanian non-Hasidic Ashkenazi Jews
Ashkenazi Jews
in the Israeli Knesset.

Contents

1 Life in Europe 2 Escaping to the British Mandate of Palestine 3 Rabbinical career 4 View of the Holocaust 5 Views on education 6 Political life

6.1 Position on serving in the Israeli Army 6.2 Position on territorial compromise 6.3 Opposition to the Lubavitcher Rebbe 6.4 Opposition to other Orthodox rabbis and groups 6.5 Position regarding Hasidim and Hasidism in general 6.6 Support from Haredi leaders

7 Death and funeral 8 Family 9 Works 10 Further reading 11 References 12 External links

Life in Europe[edit]

Passport photo (1920s)

Elazar Menachem Man Shach was born in Vabalninkas
Vabalninkas
(Vaboilnik in Yiddish), a rural village in northern Lithuania, to Rabbi
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
Rabbi
Osher Nisan Levitan, later became an important figure in the Union of Orthodox Rabbis in the United States. Elazar was an illui (child prodigy).[2] In 1909, at the age of 11, Shach went to study at the Ponevezh Yeshiva, which at the time was located in the city of Panevėžys, Lithuania, and was headed by Rabbi
Rabbi
Isaac Jacob Rabinowitz, known as Rav Itzele Ponovezer. In 1913, Shach started studying in Yeshivas Knesses Yisrael (Slabodka). When World War I
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
Lithuania
from town to town, sleeping and eating wherever he could, while continuing to study Torah. In 1915, following the advice of Rabbi
Rabbi
Yechezkel Bernstein (author of Divrei Yechezkel), Shach traveled to Slutsk
Slutsk
to study at the yeshiva there. It was in Slutsk
Slutsk
that he met Rabbi
Rabbi
Isser Zalman Meltzer, and this was the beginning of a close life-long relationship between the two. Shach also met Rabbi
Rabbi
Yosef Yozel Horwitz (head of the Novardok yeshiva), who had come to visit the yeshiva in order to introduce its students to the study of mussar (see Musar movement). Around this time, he also met for the first time Rabbi
Rabbi
Moshe Feinstein, as Feinstein would often visit Meltzer at his house in Slutsk. In 1921, as a result of regional political changes, the Slutsk
Slutsk
yeshiva split up. Rabbi
Rabbi
Isser Zalman Meltzer
Isser Zalman Meltzer
stayed in the city of Slutsk, while Meltzer's son-in-law, Rabbi
Rabbi
Aharon Kotler, took his students and started a yeshiva in the town of Kletsk. Shach joined Kotler in Kletsk, and subsequently was appointed by Kotler as a maggid shiur ("lecturer [in Talmud]") in the yeshiva. In 1923, Shach married Meltzer's niece, Guttel Gilmovski. After the wedding, Shach and his wife moved to Mir, Belarus, the residence of his father-in-law. After spending some time in the city of Mir, Shach moved back to Kletsk
Kletsk
to join the yeshiva again. In 1925, his wife's uncle, Rabbi
Rabbi
Meltzer, moved to Israel, and it was at this point that Shach became significantly more involved in the daily running of the yeshiva. It was around this time that Rabbi
Rabbi
Yechezkel Levenstein
Yechezkel Levenstein
joined the yeshiva to become its mashgiach ruchani ("spiritual guide"), and thus began a life-long relationship of mutual respect between Shach and Levenstein. After the passing of Rabbi
Rabbi
Meir Shapiro, head of the Chachmei Lublin Yeshiva, Rabbi
Rabbi
Chaim Ozer Grodzinski
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] In 1934, Shach was appointed rosh yeshiva of the Novardok yeshiva. This came about as a result of the recommendation of Rabbi
Rabbi
Avrohom Yeshaya Karelitz (known as the Chazon Ish) to one of the yeshiva's founders, Rabbi
Rabbi
Bentzion Brook.[4] During this time in Shach's life, the rest of his family stayed in Kletsk, while he stayed in the Novardok yeshiva for extended periods of time. After approximately two years, Shach left the yeshiva, because, in his own words, "this is not the place for me for many reasons".[5] In 1935, Shach became rosh yeshiva at the Hasidic Karlin yeshiva in Luninets. He also functioned as the mashgiach ruchani of the yeshiva, giving customary mussar sermons to the yeshiva students. Shach remained at the yeshiva until the outbreak of World War II.[citation needed] Escaping to the British Mandate of Palestine[edit] Shortly before the start of World War II
World War II
and the Holocaust, several yeshivas began considering evacuating their rabbis, students, and families. Aharon Kotler
Aharon Kotler
escaped to the United States, traveling across Siberia
Siberia
and arriving in the United States during the war. In 1939, Shach first went to Vilna, where he stayed with Rabbi
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
Rabbi
Aron Levitan, had helped Kotler get emigration visas to the United States, but Shach, after consulting with Rabbi
Rabbi
Yitzchok Zev Soloveitchik
Yitzchok Zev Soloveitchik
and Rabbi
Rabbi
Chaim Ozer Grodzinski,[6] decided instead to go to Palestine, where Meltzer was serving as Rosh Yeshiva
Yeshiva
at Etz Chaim Yeshiva
Etz Chaim Yeshiva
in Jerusalem. Shach would later serve as the Rosh Yeshiva
Yeshiva
there as well. His uncle helped him and his family get immigration certificates, and took them in after they arrived at his doorstep in a destitute condition. Several years after the re-establishment of the Ponevezh yeshiva in Bnei Brak, Shach was asked by Rabbi
Rabbi
Yosef Shlomo Kahaneman
Yosef Shlomo Kahaneman
to be one of its deans. Shach first discussed the proposal with Rabbi
Rabbi
Yitzchok Zev Soloveitchik, and was encouraged by the latter to take the position.[7] Shach served in that capacity until his death. At this yeshiva, Shach delivered a lecture on the Talmud
Talmud
every Tuesday, and also occasionally gave other classes to the student body of the yeshiva. Rabbinical career[edit] Shach received rabbinical ordination from Rabbi
Rabbi
Isser Zalman Meltzer,[3] and served as chairman of Chinuch Atzmai and Va'ad HaYeshivos.[8] From 1970 until his death, Shach was generally recognized by Lithuanian Haredim and some other Haredi circles as the Gadol Ha-Dor.[9] During his lifetime, Shach was a revered spiritual mentor of more than 100,000 Orthodox Jews,[10] 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
Talmud
in yeshivas and kollels full-time gained popularity. Although this type of set-up was unprecedented in Jewish history,[11] it became the norm in some Haredi communities in Israel
Israel
and the United States, with some financial backing and donations from Haredi communities, as well as subsidies to young families with many children from the Israeli government. 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.[12] View of the Holocaust[edit] Shach taught that events like the Holocaust occurred because the sins of the Jewish people accumulated, and they needed to be punished in order to rectify them. 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..."[13] Views on education[edit] 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.[14] 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.[15] Political life[edit] For Shach, battling secularism and Zionism
Zionism
was not enough. During the years of his leadership, he also waged bitter wars against anybody he suspected of deviation from the classical Haredi path.[16] At the behest of Rabbi
Rabbi
Aharon Kotler, Shach joined the Moetzes Gedolei HaTorah.[17] When Rabbi
Rabbi
Zalman Sorotzkin
Zalman Sorotzkin
died in 1966, Shach became president of the Moetzes Gedolei HaTorah, before later resigning from the Moetzes after the other leading rabbis refused to follow him.[18] 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
Israel
was established.[18]

Elazar Shach
Elazar Shach
(late 1980s), seated center, looking down, holding book

Shas
Shas
ran for the 11th Knesset
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 Yisrael. While initially, Shas
Shas
was largely under the aegis of Shach, Ovadia Yosef
Ovadia Yosef
gradually exerted control over the party, culminating in Shas' decision to support the Labor party in the 13th Knesset
Knesset
in 1992. On the eve of the November 1988 election, Shach officially broke away from Agudat Israel
Israel
in protest at Hamodia
Hamodia
publishing, as paid advertisements, a series of articles based on the teachings of the Lubavitcher Rebbe, Rabbi
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 groups 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.[citation needed] Following a personal visit by Shach to the halachic decisors and leading rabbis, Yosef Shalom Eliashiv
Yosef Shalom Eliashiv
and Shlomo Zalman Auerbach, in Jerusalem
Jerusalem
to seek their support for the new party, they agreed to lend support to the new party.[19] Schneerson's followers mobilized to support the Agudat Yisrael
Agudat Yisrael
party. In the end, Agudat Yisrael
Agudat Yisrael
secured nearly three times the amount of votes it had in 1984, and increased its Knesset
Knesset
representation from two seats to five, while Degel HaTorah only picked up two seats.[20] After the bitter contest in the 1988 elections, Degel HaTorah conceded and agreed to work together with Agudat Yisrael. They combined forces in the 1992 elections, under the name of United Torah Judaism
United Torah Judaism
(UTJ) Yahadut HaTorah HaMeukhedet in Hebrew, an agreement which has continued to the present. In a speech delivered prior to 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
Ovadia Yosef
instructed them to join - this precipitated an open rift between the parties. Shach then declared that Shas
Shas
had removed itself from the Jewish community when it joined the wicked...[21] Around 1995, Shach's political activity diminished, following deterioration in his health, before later ceasing altogether. After that, the two main leaders of the Degel HaTorah party were Rabbis Yosef Shalom Eliashiv
Yosef Shalom Eliashiv
(d. 2012) and continued by 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 secular kibbutzniks as "breeders of rabbits and pigs" who did not "know what Yom Kippur
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
Yossi Beilin
said Shach's speech had set back relations between religious and secular Israelis by decades.[22] In 1985, four years after the Labor Party supported a liberalized abortion law, Shach refused to meet with Shimon Peres, since he would not even speak with a "murderer of fetuses".[23] In Haaretz, Shahar Ilan described him as "an ideologue" and "a zealot who repeatedly led his followers into ideological battles".[24] 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!"[25] Shach was also critical of democracy, once referring to it as a "cancer", adding that, "Only the sacred Torah is the true democracy."[26] Shach supported the withdrawal from land under Israeli control, basing it upon the Halakhic principle of Pikuach Nefesh
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,[27] though Shach's position was later questioned by Rabbi
Rabbi
Shmuel Tuvia Stern, who wondered why Shach hadn't provided halachic references supporting his opinion.[28] Shach also criticized Israeli settlements in the West Bank
West Bank
and Gaza Strip as "a blatant attempt to provoke the international community"[29], and called on Haredi Jews to avoid moving to such communities. Position on serving in the Israeli Army[edit] Main article: Israel
Israel
Defense Forces 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".[30] This is a case, Shach said, in which, halachically, one must "be killed, rather than transgress".[31] This position was expressed in large ads placed in all three of Israel's daily newspapers on May 22, 1998.[32] 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
Torah study
is a 'rodef' (someone who threatens the lives of others)",[33] and that "those who are not learning jeopardize the position of those who are learning as they should".[34] Position on territorial compromise[edit] Shach's often said that for true peace, it was "permitted and necessary to compromise on even half of the Land of Israel". When Rabbi
Rabbi
Yitzchak Hutner
Yitzchak Hutner
was asked to support this position, he refused, and stated that, "agreement to other-than-biblical borders was tantamount to denial of the Torah".[35] Shach's position was also questioned by Rabbi
Rabbi
Shmuel Tuvia Stern, who wondered why Shach hadn't provided halachic references supporting his opinion.[28] Opposition to the Lubavitcher Rebbe[edit] Main article: Menachem Mendel Schneerson Shach launched a number of public attacks against the Lubavitcher Rebbe, Rabbi
Rabbi
Menachem Mendel Schneerson, from the 1970s through Schneerson's death in 1994.[36] He accused Schneerson's followers of false Messianism, and Schneerson of fomenting a cult of crypto-messianism around himself.[37] 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.[38] In 1988, Shach explicitly denounced Schneerson as a meshiach sheker (false messiah).[39] Shach also compared Chabad
Chabad
and Schneerson to the followers of the 17th century false messiah Sabbatai Zevi.[40] 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
Lubavitch
shochetim, or to recognize Chabad
Chabad
Hasidim as adherents of authentic Judaism.[41] Shach once described Schneerson as "the madman who sits in New York and drives the whole world crazy".[42] Despite this, Shach explained that he did not hold personal animosity toward Schneerson. When the rebbe became sick, Shach prayed for his recovery by reciting chapters from the Book of Psalms, explaining: "My battle is against his erroneous approach, against the movement, but not against the people in any personal way. I pray for the Rebbe's recovery and simultaneously, also pray that he abandon his invalid way."[43] In addition to Shach's objections to certain Chabad
Chabad
members proclaiming Schneerson to be the Messiah, he also argued against the Chabad
Chabad
position on many other issues. Schneerson, citing case law in the Shulchan Aruch, strongly opposed both peace talks with the Palestinians and relinquishing territory to them under any circumstances, while Shach supported the "land for peace" approach. Opposition to other Orthodox rabbis and groups[edit] In addition to his criticism of Schneerson, Shach attacked the following rabbis: Rav Joseph B. Soloveitchik In a lengthy attack on Rav Joseph B. Soloveitchik
Joseph B. Soloveitchik
(d. 1993) of Yeshiva University, Shach accused him of writing "things that are forbidden to hear", [44] as well as of "...endangering the survival of Torah-true Judaism by indoctrinating the masses with actual words of heresy".[45] The Gerer Rebbe Shach resigned from the Moetzes Gedolei HaTorah
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
Knesset
elections of 1984, Shach had already told his supporters to vote for Shas
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.[46] Rav Adin Steinsaltz Rav Adin Steinsaltz
Adin Steinsaltz
(Even-Yisrael) (b. 1937) 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."[47] In the summer of 1989, a group of rabbis, including Elazar Shach, placed a ban on three of Steinsaltz's books.[48] The Modern Orthodox and Yeshiva
Yeshiva
University Shach wrote that Yeshiva
Yeshiva
University (YU) type institutions are an entirely negative phenomenon posing a threat to the very endurance of authentic Judaism. 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)..." [49] 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.[50] 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."[38] Position regarding Hasidim and Hasidism in general[edit] Main article: Hasidic Judaism Shach wrote[51] that he was not at all opposed to Hasidim and Hasidism (including Hasidism of Chabad
Chabad
from the previous generations[52]); he said he recognized them as "yera'im" and "shlaymim" (God-fearing and wholesome), and full of Torah and Mitzvos and fear of heaven.[53] Regarding his opposition to the present-day Chabad
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
Vilna Gaon
will shake my hand!? The Baal HaTanya
Baal HaTanya
will be the one to shake my hand!"[54] On several occasions, Shach said to his students that it pained him deep inside over the sheim ra ["bad name"] he had acquired as a "hater of Hasidim". This was "total sheker ["lie"], he said resolutely. "We are fighting against secularism in the yeshivas. Today, besiyata deShmaya ["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 bochurim ["unmarried male students"]." [55] Support from Haredi leaders[edit] In 1982, the honor and standing of Rabbi
Rabbi
Shach were challenged by various segments of the Orthodox press. A group of leading rabbis, including 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.[56] One protest was held at Kaminetz Yeshiva
Yeshiva
in New York, and another at Yeshivas Ner Yisroel in Baltimore.[57] Death and funeral[edit]

Grave of Rabbi
Rabbi
Elazar Shach
Elazar Shach
in Bnei Brak

Shach died on November 2, 2001, and was buried in Bnai Brak. He was almost 103 years of age, having been born on January 1, 1899. Approximately 200,000 people attended Shach's funeral,[58] and after his death, Prime Minister Ariel Sharon
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."[59] Family[edit] Shach had three children, all born in Kletsk
Kletsk
in the 1920s: Miriam Raisel, Devorah, and Ephraim. Miriam Raisel died as a teenager in 1939 of pneumonia. Devorah married Rabbi
Rabbi
Meir Tzvi Bergman, and had 9 children. Ephraim was unsatisfied with the Haredi lifestyle,[citation needed] and eventually joined the Religious Zionist camp. Rav Shach's wife, Guttel Schach, died in 1969 from complications connected to diabetes. Dr. Ephraim Shach served in the Israel
Israel
Defense Forces, received a doctorate in history and philosophy from the Bernard Revel Graduate School of Yeshiva
Yeshiva
University, and worked as a supervisor for the Israel
Israel
Ministry of Education. He married Tamara Yarlicht-Kowalsky, and had 2 children. He died October 17, 2011, at the age of 81. Works[edit]

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.

Further reading[edit]

Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. The Man of Vision: The Ultra-Orthodox Ideology of Rabbi
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
Rabbi
Yechiel Michel Stern. The first comprehensive biographical sketch to appear in Hebrew after the demise of Rabbi
Rabbi
Shach – Published by Israel
Israel
Book Shop Path to Greatness – The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak
Bnei Brak
(1899–1953) by Asher Bergman, translated by Yocheved Lavon. Feldheim Publishers 634 pages.

References[edit]

^ 'Haaretz' daily newspaper, Shachar Ilan, November 2, 2001 ^ Rabbi
Rabbi
Eliezer Schach, Torah giant, dies at age 103 Ilan, Shahar. Canadian Jewish News. Nov 8, 2001. Vol. 31, Iss. 46; pg. 41 ^ a b Path to Greatness – The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak
Bnei Brak
(1899–1953) – pg. 262 ^ Path to Greatness – The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak
Bnei Brak
(1899–1953) – pg. 454 ^ Letter to a student. ^ Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. page 56 ^ Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. page 60 ^ In Their Shadow: Wisdom and Guidance of the Gedolim Volume One: Chazon Ish, Brisker Rav, Rav Shach pg. 282 ^ Encyclopedia Judaica – Macmillan Reference USA; Second edition (2006) ^ Brinkley, Joel (March 27, 1990). "Orthodox Leader in Israel
Israel
Appears to Spurn Peres". The New York Times. Retrieved May 1, 2010.  ^ Jweekly November 9, 2001 David Landau JTA ^ Raising Roses Among the Thorns by Noach Orlowek, pg. 345 ^ Yated Neeman 29/12/90. Mussar Iru'ay HaTekufah (מוסר אירועי התקופה)(2011) - pg. 36 - http://hebrewbooks.org/pdfpager.aspx?req=52045&st=&pgnum=35 ^ Michtavim vMamarim volumes 1 pg. 109, pg.128,3 pg.31&39,4 pg.35,107 ^ Relevance: Pirkei Avos for the twenty-first century by Dan Roth – Page 133 ^ http://www.ynet.co.il/articles/1,7340,L-1268268,00.html ^ The Legacy Of Maran Rav Aharon Kotler
Aharon Kotler
by Yitzchok Dershowitz, Feldheim Publishers (2006) – pg. 137. http://www.hebrewbooks.org/pdfpager.aspx?req=50717&st=&pgnum=180 ^ a b PONOVEZER ROSH HAYESHIVA RAV ELAZAR MENACHEM MAN SHACH, ZT"L (1894–2001) The Jewish Press – Saturday, December 08 2001 – by Rabbi
Rabbi
Gershon Tannenbaum with Rabbi
Rabbi
Yaakov Klass ^ Davar – 02/10/1988 – pg. 3 – Noach Zvuluny - http://www.ranaz.co.il/articles/article2971_19881002.asp ^ Reich, Bernard; Kieval, Gershon R. (1993). Israel, Land of Tradition and Conflict. Westview Press.  ^ 'Haaretz', Shachar Ilan, November 2, 2001 ^ Los Angeles Times – November 3, 2001 from the Associated Press. ^ Yair Sheleg: Chabad's Lost Son Ha'aretz, December 26, 2002. ^ 'Haaretz' November 2, 2001 " Rabbi
Rabbi
Shach – a man of wars and battles" ^ http://www.nrg.co.il/online/11/ART/936/156.html and The Man of Vision: The Ultra-Orthodox Ideology of Rabbi
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 ^ How do you like your halakha? (Haaretz) September 28, 2006. ^ See Mictavim Umaamarim Volume 1: Letter 6 ^ a b Shmuel Tuvia Stern 'Shaalot uTeshuvot HaShabit' vol.7 ^ https://www.nytimes.com/2001/11/03/world/rabbi-eliezer-schach-103-leader-of-orthodox-in-israel.html ^ The Jewish Week, May 29, 1998 'From Yeshiva
Yeshiva
To Army' ^ Israel
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 ^ Israel
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 ^ The Jewish Press - Secular Fear of Haredim Drove Court’s Rule on Service Deferments, by Yori Yanover - February 22nd, 2012 - http://www.jewishpress.com/news/breaking-news/secular-fear-of-haredim-drove-courts-rule-on-service-deferments/ ^ http://www.theyeshivaworld.com/article.php?p=57944 ^ Shlomo Lorincz in 'Miluei Shlomo' pages 296-297, Feldheim publishing, Jerusalem ^ See Mechtavim v'Ma'amorim [Letters and Speeches of Rabbi
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: "Archived copy" (PDF). Archived from the original (PDF) on 2009-03-05. Retrieved 2009-03-05.  ^ Independent, The (London), Nov 10, 2001 by David Landau. http://findarticles.com/p/articles/mi_qn4158/is_20011110/ai_n14431755 ^ a b Faith and Fate: The Story of the Jewish People in the 20th century, Berel Wein, 2001 by Shaar Press. pg. 340 ^ "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
Jerusalem
Post, Jan 31, 1993: "Schach says Schneerson is a False Messiah" ^ Summer of the Messiah ( Jerusalem
Jerusalem
Report) February 14, 2001. ^ 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. ^ The Messiah of Brooklyn: Understanding Lubavitch
Lubavitch
Hasidim Past and Present, M. Avrum Ehrlich, Chapter 10, notes, KTAV Publishing, ISBN 0-88125-836-9 ^ Shlomo Lorincz, "HaRav Shach's Battle Against False Messianism" — http://chareidi.org/archives5766/eikev/olubvlornczekv66.htm ^ Letter of Shach – Michtavim U-Ma’amarim, 4:320:page 36 ^ Speech of Shach (transcribed by a listener) – Michtavim U-Ma’amarim, 4:370:page 107 ^ Friedman, Menachem jcpa.org/jl/vp104.htm ^ Michtavim U-Ma’amarim. vol. 4 pp. 67 ^ Davar – 4/08/1989 – pg. 3 – Noach Zvuluny (Can be read online here :"Archived copy". Archived from the original on 2013-10-07. Retrieved 2012-12-30. ) ^ Michtavim Umamarim Vol. 4 No. 319 ^ Michtavim Umamarim vols. 1–2, p. 109, and letter no. 53. Vol. 4 no. 76 ^ Michtavim U'Maamaromim 5:533 (pg. 137). See also Jerusalem
Jerusalem
Post – Mar 4, 1992 – SCHACH'S ATTACKS 'MEANT ONLY FOR LUBAVITCHERS, NOT ALL HASSIDIM' ^ Michtavim U'Maamorim 2:23 (pg. 31) 1986 edition. ^ 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 ^ Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. page 105 ^ Dos Yiddishe Vort- #368 – 5762 – pg. 11 - http://www.hebrewbooks.org/pdfpager.aspx?req=50175&st=&pgnum=11 ^ 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 "Archived copy". Archived from the original on 2011-12-05. Retrieved 2012-06-12.  ^ See Dos Yiddishe Vort, 5742:229, pg. 13 – http://www.hebrewbooks.org/pdfpager.aspx?req=24449&st=&pgnum=13 ^ Wein, Berel (November 16, 2001). Final Journeys. The Jerusalem
Jerusalem
Post; Rosenblum, Jonathan (November 16, 2001). How to get 200,000 people to a funeral. The Jerusalem
Jerusalem
Post; Living Jewish: values, practices and traditions By Berel Wein, page 31; ^ https://archive.is/20120529194409/http://www.pmo.gov.il/PMOEng/Archive/Cabinet/2001/11/Spokesman4356.htm "Archived copy". Archived from the original on 2005-03-02. Retrieved 2013-03-11. 

External links[edit] Eulogies and articles about Rabbi
Rabbi
Shach:

(Hebrew) Interview with Dr. Ephraim Shach about his father, Rabbi Elazar Shach Tzava'a of Rabbi
Rabbi
Shach (in Hebrew)

Text:

Shiurim (Hebrew) from Rabbi
Rabbi
Shach on various masechtos Chiddushim (Hebrew) from Rabbi
Rabbi
Shach on various talmudic topics Speech at the Sixth Knessiah Gedolah of World Agudath Israel
Israel
in 1980 in Jerusalem Speech at eighth Siyum Ha Shas
Shas
in 1982 Speech at Agudah convention in 1982

Videos:

Video of Rabbi
Rabbi
Shach speaking at Degel Hatorah convention at Binyanei HaUma, and convention at Yad Eliyahu Arena
Yad Eliyahu Arena
(17 minutes into video) on March 26, 1990. Video of Rabbi
Rabbi
Shach speaking at Kallah at Ponevezh Yeshiva Video of Rabbi
Rabbi
Shach giving eulogy for Rabbi
Rabbi
Moshe Feinstein
Moshe Feinstein
at Etz Chaim Yeshiva

v t e

Ponevezh Yeshiva

Roshei Yeshiva

Shlomo Berman Dovid Povarsky Shmuel Rozovsky Elazar Menachem Shach

Mashgichim

Eliyahu Eliezer Dessler Chaim Friedlander Yechezkel Levenstein

Other leaders

Michel Yehuda Lefkowitz Yosef Shlomo Kahaneman Aharon Yehuda Leib Shteinman

Authority control

WorldCat Identities VIAF: 33396184 LCCN: n84077471 ISNI: 0000 0000 9696 6088 GND: 132285088 BNF:

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