Shach taught that the Holocaust was a divine punishment for the sins of the Jewish people, and for the abandoning of religious observance for the enlightenment.[27] 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".[28][29] In his defence, Haredi MKs said his comments had been misconstrued, and were not meant to justify Nazi atrocities.[30] Shach believed that the secularism of some Israelis would cause another Holocaust,[31] 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".[32] Wishing to prevent deviation from the established order of prayers, he opposed the composition of new prayers to commemorate the victims of the Holocaust.[33]
Shach taught that the Holocaust was a divine punishment for the sins of the Jewish people, and for the abandoning of religious observance for the enlightenment.[1] 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".[2][3] In his defence, Haredi MKs said his comments had been misconstrued, and were not meant to justify Nazi atrocities.[4] Shach believed that the secularism of some Israelis would cause another Holocaust,[5] 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".[6] Wishing to prevent deviation from the established order of prayers, he opposed the composition of new prayers to commemorate the victims of the Holocaust.[7]
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,[39] though Shach's position was later questioned by Shmuel Tuvia Stern, who wondered why Shach hadn't provided halakhic references supporting his opinion.[40] Shach also criticized Israeli settlements in the West Bank and Gaza Strip as "a blatant attempt to provoke the international community",[41] and called on Haredi Jews to avoid moving to such communities.
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,[1] though Shach's position was later questioned by Shmuel Tuvia Stern, who wondered why Shach hadn't provided halakhic references supporting his opinion.[2] Shach also criticized Israeli settlements in the West Bank and Gaza Strip as "a blatant attempt to provoke the international community",[3] and called on Haredi Jews to avoid moving to such communities.
Shach often said that for true peace, it was "permitted and necessary to compromise on even half of the Land of Israel", and wrote that, "It is forbidden for the Israeli government to be stubborn about these things, as this will add fuel to the fire of anti-Semitism".[42] When Yitzchak Hutner was asked to support this position, he refused, saying that, "agreement to other-than-biblical borders was tantamount to denial of the entire Torah".[43]
Shach often said that for true peace, it was "permitted and necessary to compromise on even half of the Land of Israel", and wrote that, "It is forbidden for the Israeli government to be stubborn about these things, as this will add fuel to the fire of anti-Semitism".[4] When Yitzchak Hutner was asked to support this position, he refused, saying that, "agreement to other-than-biblical borders was tantamount to denial of the entire Torah".[5]
Shach was undoubtedly the greatest antagonist of Rabbi Menachem Mendel Schneersohn and the only major Lithuanian rabbi to come out in force against the Chabad movement and its leader.[44] From the 1970s onwards, Shach was publicly critical of Schneerson,[45] accusing Chabad of false Messianism by claiming Schneerson had created a cult of crypto-messianism around himself.[46][47] 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.[48] In 1988, Shach denounced Schneerson as a meshiach sheker (false messiah),[49] and compared Chabad Hasidim to the followers of the 17th century Sabbatai Zevi,[50] branding as idolatrous Schneerson's statement that a rebbe is "the essence and being of God clothed in a body".
Shach was undoubtedly the greatest antagonist of Rabbi Menachem Mendel Schneersohn and the only major Lithuanian rabbi to come out in force against the Chabad movement and its leader . [1] From the 1970s onwards , Shach was publicly critical of Schneerson ,[2] accusing Chabad of false Messianism by claiming Schneerson had created a cult of crypto - messianism around himself .[3][4] 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 . [5] In 1988 , Shach denounced Schneerson as a meshiach sheker (false messiah ) , [6] and compared Chabad Hasidim to the followers of the 17th century Sabbatai Zevi , [7] 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.[51] Shach also opposed Chabad's Tefillin Campaign,[52] and once described Schneerson as "the madman who sits in New York and drives the whole world crazy".[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]
Followers of Shach refused to eat meat slaughtered by Chabad Hasidim , refusing to recognize them as adherents of authentic Judaism . [8] Shach also opposed Chabad's Tefillin Campaign , [9] and once described Schneerson as " the madman who sits in New York and drives the whole world crazy " . [10] 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 " .
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.
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 .
Shach died on November 2, 2001, two months short of his 103rd birthday (although other reports put his age at 108).
Shach died on November 2 , 2001 , two months short of his 103rd birthday ( although other reports put his age at 108). His funeral in Bnei Brak was attended by up to 400,000 people .
His funeral in Bnei Brak was attended by up to 400,000 people.[65][66] PM Ariel Sharon said: "There is no doubt that we have lost an important person who made his mark over many years."[67] Chief Rabbi Yisrael Meir Lau said Shach's most important contribution were his efforts in restoring Jewish scholarship after the Holocaust.[68] Haaretz described him as "an ideologue", and "a zealot who repeatedly led his followers into ideological battles".[5] David Landau wrote that his "uniqueness lay in the authority he wielded", and that "perhaps not since the Gaon Elijah of Vilna, who lived in the latter part of the 18th century, has there been a rabbinical figure of such unchallenged power over the Orthodox world".[69] Avi Shafran of Agudath Israel of America said: "His pronouncements and his talks when he was active would regularly capture the rapt attention of the entire Orthodox world."[69] A dispute subsequently arose as to whether Yosef Shalom Eliashiv or Aharon Yehuda Leib Shteinman should succeed him.[70] The towns of Bnei Brak and Beitar Illit have streets named after him.
[4] Haaretz described him as "an ideologue " , and "a zealot who repeatedly led his followers into ideological battles " . [5] David Landau wrote that his " uniqueness lay in the authority he wielded " , and that "perhaps not since the Gaon Elijah of Vilna, who lived in the latter part of the 18th century , has there been a rabbinical figure of such unchallenged power over the Orthodox world " . [6] Avi Shafran of Agudath Israel of America said : " His pronouncements and his talks when he was active would regularly capture the rapt attention of the entire Orthodox world . " [6] A dispute subsequently arose as to whether Yosef Shalom Eliashiv or Aharon Yehuda Leib Shteinman should succeed him .