Elazar Menachem Man Shach (, Elazar Shach; January 1, 1899 O.S. – November 2, 2001) was a Haredi Judaism rabbi who headed Lithuanian Orthodox Jews in Israel and around the world from the early 1970s until his death. He served as chair of the Council of Sages and one of three Rosh yeshiva of the Ponevezh Yeshiva in Bnei Brak, along with Shmuel Rozovsky and Dovid Povarsky. Due to his differences with the Hasidic Judaism leadership of the Agudat Yisrael political party, he allied with Ovadia Yosef, with whom he founded the Shas party in 1984. Later, in 1988, Shach criticized Ovadia Yosef, saying that, "Sephardi Jews are not suitable for leadership positions",['Haaretz' daily newspaper, Shachar Ilan, November 2, 2001] and subsequently founded the Degel HaTorah political party representing the Litvaks in the Israeli Knesset.
Biography
Elazar Menachem Man Shach was born in
Vabalninkas (Vaboilnik in
Yiddish language), in northern
Lithuania, to Ezriel and Batsheva Shach (née Levitan). The Shach family had been merchants for generations, while the Levitans were religious scholars who served various Lithuanian communities.
[Batsheva's brother, Osher Nisan Levitan, later became an important figure in the Union of Orthodox Rabbis in the United States.] As a child, Shach was considered an illui (child prodigy)
[ Rabbi Eliezer Schach, Torah giant, dies at age 103 Ilan, Shahar. Canadian Jewish News. Nov 8, 2001. Vol. 31, Iss. 46; pg. 41] and in 1909, aged 11, went to Panevėžys to study at the
Ponevezh Yeshiva which was then headed by Isaac Jacob Rabinowitz.
[Also known as Rav Itzele Ponovezer.] In 1913 he enrolled at Yeshivas Knesses Yisrael in Slabodka.
When World War I began in 1914, Shach returned to his family, but then began traveling across Lithuania from town to town, sleeping and eating wherever he could, while continuing to Torah study. During this period he suffered considerable deprivation, living with inadequate sanitation and being compelled to wear tattered clothing and worn out shoes.
In 1939, Shach went to Vilnius, where he stayed with Chaim Ozer Grodzinski. Later that year, Shach's mother and eldest daughter died. In early 1940, Shach's maternal uncle, Aron Levitan, helped him get emigration visas to the United States, but after consulting with Yitzchok Zev Soloveitchik and Grodzinski,[ Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. page 56] Schach decided to aliyah to Mandatory Palestine. Shach later served as a rosh yeshiva in Jerusalem.
Pedagogic and rabbinic career
At
Lomzha Yeshivah in
Petach Tikvah, Shach served as the main Talmudic lecturer, while Rabbi Moshe Shmuel and Rabbi Shmuel Rozovsky delivered specialized lectures in Talmud.
Several years after the re-establishment of the Ponevezh yeshiva in Bnei Brak, Shach was invited by Yosef Shlomo Kahaneman to become one of its deans, and, after discussing the proposal with Soloveitchik, he accepted the offer.[ HaRav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989. page 60] Shach served in that capacity from 1954 until his death.
Shach received semikhah (rabbinical ordination) from Isser Zalman Meltzer,[ Path to Greatness – The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) – pg. 262] and served as chairman of Chinuch Atzmai and Va'ad HaYeshivos.[ In Their Shadow: Wisdom and Guidance of the Gedolim Volume One: Chazon Ish, Brisker Rav, Rav Shach pg. 282] In the mid-1960s, Samuel Belkin offered Shach the position of senior rosh yeshivah at Yeshiva University in New York, which he declined.[Encyclopedia Judaica – Macmillan Reference USA; Second edition (2006)] During his lifetime, Shach was a spiritual mentor to more than 100,000 Orthodox Jews.
Political career
Shach fought those who deviated from what he believed was the classical Haredi path.
At the behest of
Aharon Kotler, Shach joined the Moetzes Gedolei HaTorah.
When
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.
[ 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] 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.
Shas ran for the 11th Knesset in 1984, and Shach called upon his "Lithuanian Jews" 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 was largely under the aegis of Shach, Ovadia 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. His primary complaint was the joining up with PAI, after this partnership has been rejected in previous election campaigns. Other complaints included Hamodia publishing a series of articles based on the teachings of Rabbi Menachem Mendel Schneersohn (the Chabad Rebbe). Shach criticized The Rebbe for his presumed messianic aspirations. Shach wanted the Aguda party to oppose Lubavitch; however, all but one (Belz, which also eventually dropped out) of the Hasidic groups within the party refused to back him. Shach and his followers then formed the Degel HaTorah ("Flag of the Torah") party to represent the non-Hasidic Ashkenazi Jews Haredim.
Following a visit by Shach in Jerusalem to the leading rabbis and halachic decisors of the day, Yosef Shalom Eliashiv and Shlomo Zalman Auerbach, in order to seek their support for the new party. Rabbi Auerbach refused to lend his support.
In a speech delivered prior to the 1992 elections, Shach said that Sephardi Jews were not fit for leadership and aroused great anger among Sephardi voters.['Haaretz', Shachar Ilan, November 2, 2001]
Around 1995, Shach retired from political activity.
Views and opinions
Shach was opposed to
Zionism, both secular and religious. He was dismissive of secular
Israelis and their culture. For example, during a 1990 speech, he lambasted secular
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 set back relations between religious and secular Israelis by decades.
[Los Angeles Times – November 3, 2001, from the Associated Press.] Other secular Israelis, including residents of the kibbutz
Ein Harod, were said to have found the speech inspirational, so much so as to bring them closer to religious practice.
In 1985, four years after the Labor Party supported a liberalized abortion law, Shach refused to meet with Shimon Peres and said he would not speak with a "murderer of fetuses".[Yair Sheleg: Chabad's Lost Son Ha'aretz, December 26, 2002.]
In Haaretz, Shahar Ilan described him as "an ideologue" and "a zealot who repeatedly led his followers into ideological battles".
Shach never seemed concerned over the discord he provoked: "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!"[http://www.nrg.co.il/online/11/ART/936/156.html and The Man of Vision: The 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]
Shach was also critical of Western democracy, once referring to it as a "cancer", adding that, "Only the sacred Torah is the true democracy."[ How do you like your halakha? ( Haaretz) September 28, 2006.]
Position on army service
In May 1998, following talk of a political compromise which would allow Haredim to perform
national service by guarding holy places, Shach as well as many other Orthodox leaders told their followers in public statements that it is forbidden to serve in the army, and that "it is necessary to die for this".
[The Jewish Week, May 29, 1998 'From Yeshiva To Army'] This is a case, Shach said, in which, halachically, one must "be killed, rather than transgress".
[ 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] This position was expressed in large ads placed in all three of Israel's daily newspapers on May 22, 1998.
[ 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] 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)",
[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/] and that "those who are not learning jeopardize the position of those who are learning as they should".
Position on territorial compromise
Shach supported the withdrawal from land under Israeli control, basing it upon the
Halakha principle of
pikuach nefesh ("the saving of 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.
[See Mictavim Umaamarim Volume 1: Letter 6] Shach also criticized Israeli settlements in the
West Bank and
Gaza Strip as "a blatant attempt to provoke the international community",
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".
[ The Rebbe of Lubavitch: Death of a leader, Kobi Bleich, page 3, Maariv, June 13, 1994] 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".
[Shlomo Lorincz in Miluei Shlomo pages 296-297, Feldheim publishing, Jerusalem]
Chabad and the Lubavitcher Rebbe
Shach was an antagonist of Rabbi Menachem Mendel Schneersohn, and was one of the leading major Lithuanian rabbis to come out in force against the Chabad movement and its leader.
[ The Rebbe of Lubavitch: Death of a leader, Kobi Bleich, page 2, Maariv, June 13, 1994] From the 1970s onwards, Shach was publicly critical of Schneerson,
[See Mechtavim v'Ma'amorim Letters: 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: ] accusing Chabad of false Messianism by claiming Schneerson had created a cult of crypto-messianism around himself.
[ Independent, The (London), November 10, 2001, by David Landau.] 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.
[ Faith and Fate: The Story of the Jewish People in the 20th century, Berel Wein, 2001 by Shaar Press. pg. 340] In 1988, Shach denounced Schneerson as a
meshiach sheker (false messiah),
and compared Chabad Hasidim to the followers of the 17th century
Sabbatai Zevi,
[Halevi, Yossi Klein (February 14, 2001) "Summer of the Messiah", Jerusalem Report.] branding as
idolatry Schneerson's statement referring to his father-in-law, the previous rebbe of Chabad, which he viewed as God's chosen leader of the generation, "the essence and being of God clothed in a body of the "Moses" of the Generation, as it was by Moses himself". Followers of Shach refused to eat
Shechita by Chabad Hasidim, refusing to recognize them as adherents of authentic Judaism.
[ 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.] Shach also opposed Chabad's Rambam Campaign and Tefillin Campaign,
and once described Schneerson as "the madman who sits in New York and drives the whole world crazy".
[ The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Chapter 10, notes, KTAV Publishing, ] 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".
[Shlomo Lorincz (August 9, 2006). HaRav Shach's Battle Against False Messianism, Dei'ah Vedibur.]
Criticism of rabbis and Jewish institutions
In a lengthy attack on Joseph B. Soloveitchik (d. 1993) of Yeshiva University, Shach accused him of writing "things that are forbidden to hear",
[Letter of Shach – Michtavim U-Ma’amarim, 4:320:page 36] as well as of "... endangering the survival of Torah-true Judaism by indoctrinating the masses with actual words of heresy".
[Speech of Shach (transcribed by a listener) – Michtavim U-Ma’amarim, 4:370:page 107]
Shach resigned from the Moetzes Gedolei HaTorah ("Council of Torah Greats") following tensions between him and the Gerer Rebbe, Simcha Bunim Alter. In the Eleventh Knesset elections of 1984, Shach had already told his supporters to vote for Shas, instead of Agudat Yisrael. Some attempted to create the perception that the schism was a re-emergence of the dissent between Hasidic Judaism and Misnagdim, 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.
Rabbi Adin Steinsaltz was 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."[Michtavim U-Ma'amarim. vol. 4 pp. 67] In summer 1989, a group of rabbis, including Shach, placed a ban on three of Steinsaltz's books.[Davar – 4/08/1989 – pg. 3 – Noach Zvuluny (Can be read online here :)]
Shach wrote that Yeshiva University-type institutions posed a threat to the endurance of authentic Judaism. He 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)..."
[Michtavim Umamarim Vol. 4 No. 319] Shach 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.[Michtavim Umamarim vols. 1–2, p. 109, and letter no. 53. Vol. 4 no. 76] In conversation 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."
Views on Hasidic Judaism
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
Mitzvah and fear of Heaven.
[Michtavim U'Maamaromim 5:533 (pg. 137). See also Jerusalem Post – Mar 4, 1992 – Schach's Attacks "Meant Only for Lubavitchers, Not All Hasidim"][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] 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."
[ Dos Yiddishe Vort- #368 – 5762 – pg. 11 - http://www.hebrewbooks.org/pdfpager.aspx?req=50175&st=&pgnum=11]
Death and legacy
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.
PM
Ariel Sharon said: "There is no doubt that we have lost an important person who made his mark over many years."
Chief Rabbi Yisrael Meir Lau said Shach's most important contribution were his efforts in restoring Jewish scholarship after the Holocaust.
described him as "an ideologue", and "a zealot who repeatedly led his followers into ideological battles".
David Landau wrote that his "uniqueness lay in the authority he wielded", and that "perhaps not since the
Vilna Gaon, who lived in the latter part of the 18th century, has there been a rabbinical figure of such unchallenged power over the Orthodox world".
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."
[ A dispute subsequently arose as to whether Yosef Shalom Eliashiv or Aharon Yehuda Leib Shteinman should succeed him.]
and joined the Religious Zionist movement. Ephraim Shach served in the Israel Defense Forces, received a doctorate in history and philosophy from the Bernard Revel Graduate School of Yeshiva University, and worked as a supervisor for the Israel Ministry of Education. He married Tamara Yarlicht-Kowalsky, and they had two children. He died on October 17, 2011, at the age of 81.
Published works
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Avi Ezri – Insights and expositions on various concepts in the Yad HaChazaka of the Rambam
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Michtavim u'Maamarim – a collection of Shach's letters published in various editions of 4–6 volumes.
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Machsheves HaMussar - R' Shach's mussar discourses on the parsha.
Further reading
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Harav Schach: Shehamafteach B'yado by Moshe Horovitz. Keter Publishing House, Jerusalem. 1989.
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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
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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
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Path to Greatness – The Life of Maran Harav Elazar Menachem Man Shach, Vol I: Vaboilnik to Bnei Brak (1899–1953) by Asher Bergman, translated by Yocheved Lavon. Feldheim Publishers 634 pages.
External links
Eulogies and articles about Rabbi Shach:
Text:
Videos:
