In 1921 Teichtal became the av beit din and Rabbi of Pishtian, i.e. Piešťany, Czechoslovakia (present-day Slovakia), a city famous for its mineral baths.
As the Nazi oppression increased, he found himself along with ten other family members hiding at the local beit midrash (study hall).
As the Soviet army advanced through Poland in January 1945, Teichtal and his family were among the inmates of Auschwitz transported deeper into Germany.
After starving their victims for a number of days, the oppressors tossed each of them a meager crust of bread, with the evil intent of having them fight pathetically for their paltry allotment.
His carefully constructed arguments are outlined in his book Eim HaBanim Semeicha, penned during his wanderings in hiding from his Nazi oppressors and their collaborators.
The Holocaust caused him to re-think this approach, and he came to the conclusion that the reason the Jewish people had not been redeemed was because they had not returned to their homeland, the Land of Israel, to resettle and rebuild it to its former glory.
The Mishneh Sachir Center located in Bnei Brak, Israel is an advanced Talmudic learning academy named in Teichtal's memory, carrying on his work and preserving his legacy.
Moreover, by means of examining the dates of various parts of Eim Habanim Semeichah, and by analyzing Teichtal's ideological stances during the various stages of his compilation, it becomes clear that the book does not present a clear-cut stand on any of the basic issues of Religious Zionism's conceptions, as well as Orthodoxy's beliefs.
However, in the latter parts of his book, he granted theological and mystical value to indexes measuring inner unity in the Jewish nation, thus protesting actively against the creators of the Orthodox-Neolog schism in Hungarian Jewry.
Teichtal wanted to include within his book the boundaries various implications arising from an open discussion, and not to dictate only one world view.
The essence of Eim HaBanim Semeicha, and of the other shifts in Teichtal's religious concepts ever since the rise of the Nazi regime, is affixed to his ability to express harsh criticism of those rabbinic personalities who had shaped his own world, as well as the entire world of Hungarian Orthodoxy for close to eighty years, and publicly criticize the schism within Hungarian Jewish communities in addition to Orthodoxy's shirking of a vision of Redemption.