From one of the sites which you appear to have plagiarized:
http://vintagefrumteens.blogspot.com/2007/01/lubavitch-yechi-5.html
You also copied most of that posting from http://vintagefrumteens.blogspot.com/2007/01/lubavitch-reasons-for-strong-opposition.html
At this point I think you are just looking for attention... I think that most people here have formed a negative opinion of you 'jewishwarrior'... You are beating a dead horse at this point..
What are you talking about... Going back to attacking Chabad... We have said that none of us here believe that Rebbe was Moshiach. I have never heard a Chabad Rabbi teach this... So why do you continue to intimate that this is accepted belief..
The nonsensical "proof" that Moshiach is G-d in a body has been used in the past. The following is a quote from Otzar Vikuchim, a collection of the forced debates between Christians and Jews. On p.209, in the "Debate regarding Moshiach and the Oral Law", the Christian apostate claims that Jesus can indeed be G-d in a body, since -- and again, I promise I am not making this up -- THE MEDRASH YALKUT ON TEHILLIM 37:10 SAYS THAT THE FINAL REDEMPTION WILL BE DONE THROUGH G-D HIMSELF THEREFORE MOSHIACH MUST BE G-D HIMSELF!!! Rabbi Wolpe's "proof" is hundreds of years old. The exact same Medrash was brought as the exact same "proof" that a human being can be G-d in a body.
And, not surprisingly, the Christian had no better success with the "proof" than Rabbi Wolpe. The Jew proceeds to demonstrate that saying such a thing is Kefirah against the Torah.
Nowhere in the history of Chasidus has such a thing been said -- and remember -- the Rebbe admits he has no source. The only place we find such claims is in Christianity. Word for word, the same claims, the same proofs, from the same sources.
And what can we expect from Gedolei Torah when they see an article by Levi Lezerson (Kfar Chabad 13 Tamuz 5743) called "An End or a Means?" where he discusses if the connection to a rebbe is an end in itself or a means to help us with our growth. His answer:
"Not only is the connection to a Rebbe an end in itself and not a means, but it is the end that has PRECEDENCE OVER EVERYTHING ... for through it, the Neshomah gets the purpose of its original making, before everything, EVEN TORAH AND MITZVOS".
Everywhere else in Klal Yisroel, there is only one End in itself -- the Torah. Rebbes are facilitators for us to do your job of fulfilling Torah and Mitzvos. But in Lubavitch, having a relationship with the rebbe is not only an end unto itself (?!!) but the first and foremost end -- that precedes even Torah and Mitzvos!!!!
What are in fact the Rebbe's "commands"? The lyrics of an old Lubavitch wedding song from the 80's (sung by Yossi Piamenta on one of his albums) describes some of what the "Lubavitcher Rebbe commands" (Mah shetzivah haRebbi M'Lubavitch):
"That all women and girls should light Shabbos candles, and all Jews should put on Tefillin, on all doors should be a Mezuzah, and all houses should have a Tzadakah box ... then Moshiach will quickly come."
Um, no. The Lubavitcher Rebbe said everyone should put on Tefillin? Have Mezuzos on their doors? And although I imagine that those who sing this song, if you were to ask them, would tell you that Hashem was the One Who created this Mitzvah, nevertheless, to attribute your performance of a Mitzvah to a human being, even a Rebbe, is 100% Avodah Zarah.
When you put tefillin on someone or teach Torah to someone, you are NOT the Rebbe's Shliach. The rebbe's shliach means you are doing the Rebbes work on his behalf. You are Hashem's Shliach. The Rebbe taught you how to do Hashem's work. But the work is NEVER called the Rebbes work. To do so is heresy.
This deification of the Rebbe has become, in Lubavitch, has done more damage than merely created an idol, though that's bad enough. Like all distortions of a fundamental of Torah belief, it has caused the violation of actual Halaochos and Mitzvos. Example:
Lubavitcher Chassidim do not sleep in a Sukkah on Sukkos. Note: All Lubavitcher Chassidim in all previous generation did sleep in a sukkah (weather permitting), and NOT A SINGLE REBBE -- CHABAD OR OTHERWISE -- has ever instructed their Chassidim not to sleep in the Sukkah. But the last Rebbe did. His reasoning goes as follows:
1) The previous Rebbe, The Rebbe Rayatz, ate in the Sukkah but did not sleep in it. One would assume it was due to the cold weather or other difficulties involved with sleeping in a Sukah where he lived, which would legitimately dispense him from his obligation. But this cannot be, says the Lubavitcher Rebbe, mere physical difficulties would not bother the Rebbe Rayatz.
2) Therefore, the explanation must be that the Rebbe Rayatz could not sleep in the Sukkah because a different Chabad Rebbe, the "Mitteler" Rebbe, once remarked about the Sukkah, "How can one sleep in such a holy atmosphere". Meaning, says the Rebbe, that it would be impossible to sleep in a Sukkah since it is so holy. And of course, according to Halachah he would be exempt form sleeping in the Sukkah, since the Sukkah bothers him, and Mitztaer Potur Min HaSukah.
3) Therefore, according to the "inner core" of the Mitzvah, sleeping outside of a Sukkah is permitted, and even preferable (Davar Ha'Raui).
4) But the Torah said to sleep in a Sukkah because the Torah speaks to the majority, who cannot feel the holiness of the Sukkah. But those who can, the Torah was never talking to them when it said to sleep in a Sukkah.
5) But the problem is, all the great sages from the days of Chazal down (and before) all slept in the Sukkah. Even in Chabad, the Mitteler Rebbe himself, and his father, the Baal HaTanya, and his son the Tzemach Tzedek, all slept in the Sukkah, as it says in Shulchan Aruch, as well as the Rav Shulchan Aruch of Chabad.
The Rebbe therefore says, that it is not difficult to understand why we do not find previous sages not sleeping in the Sukkah, since their sleeping itself was part of their Avodas Hashem, so they were able to sleep in the Sukkah.
Then he adds: "We can say that the above has to do with the revelation of Toras Chabad, which is meant to deal with the "penimius hatorah" in a way that even the human intellect can perceive it, to the point where it affects even the physical body and soul, and therefore the holiness of the Sukkah effects the person's body and physical nature.
And that is the reason that this Halachic concept was "revealed" by the previsou Lubavitcher Rebbe specifically (for nobody knew of it before), because of his mission in this world.
6) Next step: Even those who are not on the level to feel the holiness of the Sukkah are still exempt from sleeping in it anyway. Why? Because Chasidim, who are connected to their Rebbes follow their Minahgim. (That's a quote). And more: If a Chosid does not follow in the ways of his Rebbe, he is automatically bothered by it, and therefore, he is in the category of "Hamitztaer potur min hasukah".
More, he adds: The chosid is mitztaer, why he isn't mitztaer from the holiness of the Sukkah! He should be bothered, and if he's not, that itself bothers him and therefore exempts him from the Sukkah.
That's it. Obviously, anyone familiar with Halachah will not accept such "reasoning" to rip a Mitzvah out of the Torah. That the Gemora, the Shulchan Aruch, the responsa, and even the Seforim of Chabad all say that sleeping in a Sukkah is an obligation without exception and even the Rebbe Rayatz NEVER exempted his Chasidim from sleeping in the Sukkah even though he should have, according to this reasoning, would be enough to reject this entire idea, never mind the impossibility of the entire reasoning.
And such reasoning would never be accepted anywhere else in Klal Yisroel, because anyone else would say OK so I don't know why the Rebbe didn't sleep in the Sukkah. But he never said we shouldn't, and all the Halachah seforim say we should, so we will. In Lubavitch, however, being "like" the Rebbe takes precedence over following proper Halahcha.
When Rav Shach, saw this "halachic ruling" of the Rebbe he immediately objected in the strongest terms, and used it as an example of how Lubavitch brazenly can twist Halachic methodology and misguide the masses.
And therefore, in the Lubavitch pamphlet of Hilchos Sukkah, published by Tz'ireie Agudas Chabad, in the Halachos of Sukkah, it lists the things one is obligated to do in the Sukkah. It is a quote form the Shulchan Aruch. The word "sleeping" is omitted.
So even kids who have no idea why they are not sleeping in the Sukkah are told not to sleep in the Sukkah, because they are Mitztaer (even though they never felt any Tzar).
This is a clear example of where Chabad changed their own traditions, against Halachah.
Another offshoot of the deification of the Rebbe is the result that it becomes impossible for the Rebbe to make a mistake. While other Rebbes made sure to emphasize that anyone can make a mistake, in Lubavitch this is impossible.
The Kotzker Rebbe pointed out a Maharal that misquoted a posuk in Chumash. How could the Maharal make such an error? He asked? It happened Min HaShamayim, in order to show us that even the great Maharal is human and can make a terrible error (Emes V'Emunah).
The Satmar Rav, too, when he once drank from the second cup of wine at the Seder without making a Brachah (like the Minhag of the Sefardim), he immediately informed his Chassidim: Nobody should think I had a reason not to make the Brachah. I simply made a mistake! (Machzor Divrei Yoel Pesach).
But in Chabad it doesn't work that way. Anyone can make a mistake -- we are all human -- and that includes the Rebbe. In his "Tshuvos Ubiurim" #192 he rules that an internal doorway in a house with only one entrance does not get the Mezuzah put on the right side, but rather we determine the place of the Mezuzah according to Heker Tzir, even when that would mean putting the Mezuzah on the left, "following the opinions of the Rishonim who hold like that".
However, there are no Rishonim who hold like that (of course, no sources are quoted). It was an error. No problem -- we can all make mistakes, even the greatest of the great.
Everywhere else, the response would be to follow the unanimous opinion of the Rishonim and Achronim -- to put the Mezuzah on the right. But in Chabad, the fact that the Rebbe made a mistake becomes impossible, and in the Chabad pamphlets on Hilchos Mezuzah, it invariably instructs people to put the Mezuzah on the left, if the Heker Tzir says so. Even the Maharal can make a mistake -- but not the Lubavitcher Rebbe!
The halachah is that a Mezuzah on the left is like no Mezuzah at all. Not only does Lubavitch elevate their Rebbes to the level of idols, but they also nullify the great level of superiority that our ancients had over our contemporaries, when the contemporaries are the Lubavitcher Rebbes. This includes Moshe Rabbeinu and Chazal. Example:
The lubavitcher rebbe's exact words are: "The alter Rebbe was on a higher madreigah than rav yochanan ben zakai who didn't know what way they would take him, but the rebbe knew he would be in gan eden."
Nowhere, absolutely nowhere, could anyone get away with saying that a Rebbe knew what Rav Yochanan ben Zakai did not. The Gemora (Sukah 28a) says that RYB"Z "knew all of Mikrah, Mishnah, Gemora, Halachah, Agadah, Dikdukei Sofrim, Dikdukei Torah, the easy and the hard, the gezeros shovos, fables, big things and small things, namely MAASEH MERKAVAH, and the debates of Rava and Abaye".
In short, we have here a Hashkofo that is new, never before seen in Orthodox Jewry, and flies in the face of many fundamental givens of our religion. All the indiscretions go in the same direction:
The Rebbe is G-d in a body / the Rebbe is on a higher level than Moshe Rabbeinu / the Rebbe knew more than Rav Yochanan ben Zakai / Moshe Rabbeinu didn't know everything / the Rebbe cant make a mistake / the Rebbe commands us to do Mitzvos. Etc. etc. etc.
Is it any wonder that the Chassidim said that the Rebbe would never die? That he didn't die?
It is true that not all of this comes from the Rebbe. But don't forget -- enough does that what the Chasidim added is no longer wild. Based on what they were taught, the Lubavitcher Meshichistin and Yechi-niks are not crazy at all. The problem is, they are assuming their teachings are correct. In reality they are far from it.
And its not only Rav Shach who pointed this out. The brisker Rav, Rav Aharon Kotler, the Satmar Rebbe, Rav Chaim Shmuelevitz, and many others were all fire against Lubavitch and its theology. Above is just a sampling of why. There is much more, but this should be enough of a demonstration. Here are some quotes from our Gedolim:
"This meshugener (crazy person) is trying to convince himself that he is Moshiach" (The Brisker rav ZTL after reading the Lubavitcher rebbes' first Drasha upon becoming Rebbe)
"Lubavitch is the closest religion to Judaism" (Rav Chaim Shmuelevitz ZTL)
"Chachma, Binah and Daas -- but they have no sechel!" (Rav Yitzchok Hutner ZTL)
There are more, severe quotes. But nobody should think that Rav Shach is alone in his opposition to what is obviously not Torah hashkafa. He was merely mimicking the opinions of the Torah giants of the previous generations.
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