Putting things into perspective - a short story for my father's birthday

On the anniversary of the birthday of my beloved father on 27th of Shevat, הריני כפרת משכבו, I present the following story:

In 1990, I flew to New York with other yeshiva students. My father, not yet observant at the time, brought me to the airport, but was wearing a yarmulkah (skull cap) as he escorted me and my friends to the gate at LAX (in those days, you didn't need a ticket do this).

At the gate, the students broke out in a song and dance, as customary for Chabad Chassidim traveling to the Rebbe. Other passengers and spectators gathered and smiled, watching the exuberance of the young rabbinical students who looked like they came out of the old shtetl. The spectators (many of whom smiling and some even clapping along) were mostly African Americans; except for two - my father, and a guy with sideburns (and whose tzitzis were tucked in and whose yarmuklah was obscured by a odd-looking baseball cap).

While we danced, I noticed my dad standing next to this guy, telling him something, and then moving to the other side of our circle (we were dancing in the center of the terminal, where all gates connect). After our dance concluded, I walked over to my father and asked him about this.

"It was the weirdest thing," he said. "While you boys were dancing and everyone was standing around watching, this man, obviously a Jew, was shaking his head and said to me - 'What a chilul Hashem!'"

My father was not familiar with that expression, and asked the man for a translation.

The man explained: "A chilul Hashem. A desecration of G-d's name. When Jews advertise their Jewishness and carry on like this, they are causing a chilul Hashem."

And my dad concluded the story:

"So I looked at the boys dancing; I looked at the people watching; and I looked back at this fellow. 'YOU are a chilul Hashem,' I told him, and promptly walked away."

My dad didn't want to stand next to a self-hating Jew (as he called it). If there was one thing my father couldn't tolerate, it was Jews who were ashamed of their Jewishness.

In any case, with this story my father taught me a valuable lesson:

Sometimes people use the expression "chilul Hashem" incorrectly. This man was using the phrase incorrectly, and my father had to set him straight.

May we all be set straight, and understand that complying with covid policy to avoid a "chilul Hashem" - is the real chilul Hashem.

"DO NOT MUTILATE YOURSELVES" - Devarim 14:1.

It is forbidden to mutilate oneself (to "gash" oneself out of grief over a death or as an idolatrous practice - Hilchos Avodas Zara chapter 12 halacha 13. To mutilate for non death-related grief is also forbidden. See halacha 16).

This commandment also includes a prohibition against having two rabbinical courts in a single community, since this can cause great discord. Because of the similarity in the Hebrew roots, the prohibition against gashing oneself can be interpreted to mean: "Do not separate into various different groupings" (ibid halacha 14).

I have always struggled with this odd and intriguing parallel.

Why would the Torah put these two concepts - "gashing" and "grouping" - into one and the same word?

But alas - for those who live in Crown Heights, NY, the connection is evident, and tragically so:

In this community, there used to be one rabbinical court. However, due to communal dissent over the past two decades, two courts emerged. The original one is run by Rabbi Osdaba, who is the last living member of the original court upon whom the Rebbe bequeathed the glorious appellation - "mightiest of the mighty ones," referring to the members' rabbinical prowess and reliability. The other court is run by another rabbi, half the age of the elder (The latter was created to destroy and replace the former. Tragically, its mission was accomplished, to a great extent).

Here is a recent example of their disagreement:

The elder rabbi recently expressed that it is completely forbidden to coerce anyone to take the covid shot. Alternatively, the younger rabbi told school administrators to comply with past governmental decrees of forcing children to take a repertoire of vaccines (including shots for STDs that don't really affect Chassidic youngsters), and with which the covid vaccine will soon be included. Real soon (yikes!). And more recently, this younger rabbi instructs our yeshivas to abide by all abusive governmental regulations, like forcing 5-year-olds to wear masks while they study Torah, soon to force yeshiva instructors to take the dangerous injection that will leave a certain percentage of them infertile, and shortly thereafter to force all children of all elementary grades to take this injection too.

Due to the duality of CH's community rabbinic guidance (which lead to the absence thereof), the yeshiva administrators have the prerogative to listen to whichever rabbi they choose, and will most likely do so based on financial expediency.

Now we can understand the prophetic message related in the abovementioned verse. It is because we do not have a beis din (that must be composed of a minimum of three members) that our children are about to be forced to take this deadly shot. It is because we have stood by and watched the "grouping" of two courts, that we are now being forced to violate the prohibition of "gashing", to mutilate our children, G-d forbid!  

SO WHERE DO WE GO FROM HERE?

Crown Heights - make your voice heard! Demand a single beis din of a minimum of three rabbonim. If this cannot happen in the imminent future, then demand that the younger rab. (the "jab" rab.) step down. As long as he is in a position of communal influence, our children are in danger of either being forced to take the covid jab (as well as each and every 6 month booster) or to be barred from yeshiva, in the coming weeks or months. This younger rabbi has done it once before (in 2019 when he supported the yeshiva's ousting of thousands of Jewish children from yeshivas), and he'll do it again. And if we can't force him to step down, then we need to create a neighborhood watch to oversee the yeshiva administrations, that they dare not comply with the looming covid jab mandate for school children, contaminating our children's pure chinuch with formidable physical danger and unprecedented spiritual impurity.  

Response to voice message of a member of the Beis Din of Crown Heights

B.H.

15^th of Teves, 5782

 

 

With sincere anguish I write the following response to a most disturbing voice note message I just heard. The message was touted as having been said by a member of the Beis Din of Crown Heights, no less, and it was publicized widely throughout the Jewish community. As such, I have a moral obligation to issue the following rebuttal, for no other reason but to save lives.

I will try to keep this short, or as short as possible – as per the Torah's warning, קול כסיל ברוב דברים      (קהלת ה:ב, a profound instruction that was demonstrated loud and clear by the said voice note).

In the message to the community, the rabbi says he will address “a debate which is raging in the community," but then says:

“I am not going to give an answer whether one should vaccinate or not…", reasoning that "medical questions are to be determined by doctors."

However, later in the talk, he says - “A question of pikuach nefesh is supposed to be determined by rabbonim and doctors"; prefacing "rabbonim" to "doctors".

If he is a rav, why is he afraid to issue a ruling? He himself just said that a question of pikuach nefesh is to be determined by rabbonim. Is he not "rabbonim"? Is taking a dangerous injection that has killed thousands and provides no benefit for most of its recipients not a question of pikuach nefesh? True, he intimates during the recorded talk that he seems to feel that we should in fact vaccinate our children, our teens, our adults and elders, as is the "mainstream medical opinion", and he adds, "I think my opinion is very clear." His opinion might be "clear," or so he thinks - yet he refuses to say it clearly.

Sorry, but a psak from a rav needs to be clear.

Now, after all these months, as he has refused and continues to refuse to state a Halachic opinion directly and openly, many religious Jews in the community have formulated their own opinion – as they should, when deprived the opportunity to hear a ruling from a rav, since the rav refuses to provide this.

But not only can he not provide a rabbinical opinion, he now chastises his community members for developing their own opinion, demeaning them that "you can’t even answer a question about v’sen tal umatar, you are going to decide about pikuach nefesh issues – issues of life and death?!”

"You shouldn’t have an opinion to begin with!" he berates them, with utter scorn and disrespect.

Sadly, I have no choice but to protest these statements. This man's job as a rav is not to bewail what he considers "an anathema to Torah," not to lambast his community members with vulgar contempt, but rather – to issue halachic rulings and to answer halachic questions.

But he chooses to answer only questions about "v'sen tal umatar." When it comes to issues of life and death – he consistently "passes the buck," as he did in this voice note.

And since he keeps passing the buck, his community members had no choice but to "shop around for a rov," to use his own accusatory words.

In light of the above, and in light of the profundity in preserving human life (as it says, "כל המקיים נפש אחת מישראל כאילו קיים כל העולם כולו"), and in light of the Halachic adage, "כל מקום שיש חילול השם אין חולקין כבוד לרב" (יו"ד סי' רמ"ב סי"א), I am morally obligated to protest some of the wildly misguided statements that were made in this voice note:

1) “You are not entitled to your opinion when it comes to medical matters!"

Mistake. Your opinion in medical matters is essential.

The rabbi gave no sources for his above outlandish and troubling statement, except for one:

He cited that the Rebbe wrote that "when it came to medical matters, they should not research this matter. They should listen to the doctors and not involve their minds in their condition other than to listen to doctors’ instructions."

So just to set the record straight:

The above answers were in instances in which someone was ill, and required treatment and healing. Since the patient was under the care of doctors he trusted, the Rebbe insisted that involving one's mind in the intricacies of the treatments and healing is detrimental to the efficacy thereof.

Here, however, there is no illness and no patient, no one under the care of any hospital staff. This injection is a prophylactic which is being forced upon a healthy person, whose need for any prophylactic is sketchy at best. It is a completely preventative measure to prevent an illness that presents little risk to the recipient, yet engenders negative side effects and exposes the recipient to unnecessary risk.

In such a case, there is no Halachic precedent to the rabbi's statement: "When it comes to medical matters, our job is to follow what doctors are saying." I'm sorry, but there is no source that indicates that we have any such "job." And if he thinks he has a source, he must provide it, before giving out jobs.

2) Furthermore, he states that not only is it our job to follow what doctors are saying, but that we must go with the majority opinion, and the mainstream medical opinion.

This is INCORRECT.

In reference to "majority opinions" in medical matters - the explicit ruling of Shulchan Aruch in Orach Chayim siman תרי"ח is that when it comes to matters of pikuach nefesh, we do NOT go after the majority opinion.

True, the view of ONE doctor is a "daas yochid – a sole minority lone opinion" – and is disqualified in Halacha when opposing the view of many, as he points out. But when there are two or more doctors who share a minority opinion, and in our case, hundreds if not thousands of doctors, who warn that the vaccine presents mortal danger – we are to follow the minority opinion and heed their monition.

Furthermore, the majority option, as he says, cannot Halachically be considered a majority opinion at all. For in our case, the "vast majority" of doctors are receiving their opinion from one and the same source, a governmental agency, while in essence, they themselves are not knowledgeable about the technology and are not privy as to the actual risk involved. As such, the numbers of their opinions cannot be counted quantitatively at all.

[Parenthetically:

Even if we could consider the opinions of doctors as a majority of expert opinions, and even according to the Halachic view that we follow a majority (although, as I mentioned, this is not the accepted Halacha as paskened in Shulchan Aruch) – the obligation to adhere to the majority opinion would only be in matters of "אומדנא" (assessing or treating a mortally ill patient). In prophylactic matters, however, there is no such precedent].

In reference to the rabbi's insistence in following "the mainstream medical opinion" - the fact that a medical view is "mainstream" is of no substance to G-d-fearing Jews whatsoever. For example, a well-known "mainstream medical view" is family planning, hysterectomy, or tubal ligation. Doctors say to do this in many instances. Is the rabbi then telling us to follow this mainstream view as well? There are numerous teshuvos from poskim in previous generations warning us that mainstream medical views are often NOT congruent with Jewish values.

[It should also be noted that the Rebbe instructed in תשמ"ח (Sefer Hasichos, pg. 240) that in medical matters to follow the advice of a "rofeh mumcheh", and even better, two "rofim mumchim". And that if the two doctors disagree, to ask a third and follow the majority. The Rebbe did NOT indicate to follow or seek the majority opinion of ALL doctors in the world or the mainstream medical view – but rather, the opinion of the doctor whom the person decided to ask, or the two doctors, or the majority of three, if necessary and if applicable. The Rebbe instructed to approach the rofeh mumcheh of choice! Not the government's choice. Not this rabbi's choice.

Furthermore, in matters of vaccines, the Rebbe NEVER indicated to ask any doctors. Perhaps because doctors do not produce the vaccines, and are not knowledgeable about their technologies in the first place. The Rebbe explained that if a vaccine was safe and effective, that it was advisable – without mentioning doctors at all. The safety and effectiveness of a vaccine, then, needs to be proven before our considering to take it. In the case of the covid vaccine, not only is "safe and effective" doubtful, according to many top experts, but another extremely troubling and unprecedented question must be posed – is it necessary?]

3) The rabbi states that not only is taking this vaccine not a Halachic question, but that a vaccine mandate is also not a matter that deserves his attention. He calls it a "legal or secular issue."

How incorrect this statement is! A governmental mandate that affects the religious education of our youth and threatens to close our yeshivas is a "secular issue"?! The fact that in two days from now our rebbies and morahs will be barred from instructing our children is not a matter that deserves the attention of a community rabbi?!

I have no words.

4) The rabbi states that "you have no ownership of your body to begin with. That’s another principle of Torah – nobody has ownership of their body. This whole concept of liberalism where I get to decide what I feel is right and you are taking away my rights to make choices for myself, is also not according to the Torah,” he said.

These words are most troubling. True, no one has ownership of his or her body to get a tattoo or abortion, or to harm oneself – that is because these actions are halachically compromised. But decision-making in all other actions surely belong to the person himself.

But more importantly – even if a person is not the owner of his body, he surely is the LEGAL GUARDIAN of the body. Not government, not rabbonim, and not doctors. As the sole legal guardian of his body, a Jew is not permitted to violate any Torah precept, including endangering his/her life.

Since the rabbi erroneously feels that we are not responsible for our own bodies nor are we entitled to an opinion about the maintenance and wellbeing of our bodies – just who then does own our bodies or is entitled to delineate our opinions – governmental agencies?

This is yet another questionable view the rabbi shares which must be addressed. The reliability of government and doctors in our present situation, as per Yoreh Deah siman קנ"ה. The nature of the vaccine mandate, in which neither vaccine manufacturers, governmental agencies, nor medical practitioners have any liability in regards to covid vaccine injuries, leaves us with a profound challenge in trusting their medical expertise in the matter. As such, it is highly questionable, Halachically, if they have any samchus at all in advising to take this vaccine.

But as the rabbis stated: “You are not to decide whether to get vaccinated or not – that is a flawed way of thinking." Unfortunately, when there is no communal rav to pasken on vital matters like this, and the reliability of the people pushing the vaccine is so questionable, we have no other choice but to think in this "flawed way", as he says so condescendingly.

I therefore must state for the record:

In my opinion, it is prohibited to take the said vaccine, until it can be proven safe, effective, and necessary. And all the more so, it is entirely prohibited to administer the vaccine to a child, ח"ו, for whom the injection is clearly NOT necessary, and is therefore exposing the child to unnecessary harm. Allowing your child to take the injection, in fact, is not a "flawed way of thinking" and "not within the purview of Torah" (to use this rabbi's own words). Just as you are the legal guardian of your own body, you are also the legal guardian of your child's body, and therefore responsible for his/her wellbeing.

With all due respect, until the rabbi commits to offering a comprehensible rabbinical ruling in this urgent matter of life and death, a newfangled technology which has taken the lives of many of our injected community members – it is imperative that the community find new rabbinical guidance in the matter.

Especially a day before the government is poised to oust our religious instructors (and in the coming months or weeks – our children, too) out of religious schools – it is a dire necessity that the said rabbinical guidance be found in the most imminent future.

The future of our religion, our lives, and the lives our children – depend on it.

I remain,

Rabbi Daniel Green, Crown Heights

Time for a little communal soul-searching

AN URGENT PLEA TO ALL RELIGIOUS JEWS IN NEW YORK:

In the near future, our city and state governments are planning to mandate a deadly injection for all five-year-olds - as a requisite in order to attend school.

In communities like ours, the yeshivas figure to either shut down, or be forced to operate out of basements, just like the "good-old-days" of Communist Russia. Because religious Jews do not seem to be interested in sacrificing their children's health and lives for the so-called "public health" agenda. Instead, when governments mandate it for children in order to attend elementary school, as California has, parents will be pulling their kids out of school, and the Jewish schools will remain empty; or, more likely, operate remotely and illegally. Without government support, tuitions will sky-rocket, and/or yeshivas will struggle to survive, or perhaps even close their doors.

Why is this happening to us?

Today, I mention this frightening and sad reality to an acquaintance of mine. He replied, "Let's think good it will be good." And added, "They will plan their evil plans against us, but they will fail."

Yes, he is right, but it doesn't mean that there's nothing we can do about it. Besides for prayer and to "think good," we must ACT.

"Act?" you ask. What can we possibly do? This is a decree against our faith, against our people, against our children's lives, or against their ability to receive a religious education. It seems to be coming from Above, as everything does. And so, if "we can't fight city hall," as the saying goes, then we certainly can't fight a decree from Above.

I beg to differ.

If it's from Above, and it most certainly is, then there must be a cause, some sort of catalyst. There must be some way we can avert the decree, to fix a wrong-doing and bring salvation to the world.

So perhaps it's time for a little communal introspection. Perhaps, with a little soul-searching, we can figure out the root of the problem.

We must ask ourselves:

Why would our once friendly governments now be forcing our kids out of yeshiva? Why would G-d be allowing this to happen?

Indeed. The Maimonides rules (in Hilchos Taanis 1:2) that "when a trouble comes and they cry out [to G-d]... they will realize that it was because of their evil deeds that this bad was done to them... And this is what will cause them to remove the trouble from upon them."

But what could we have done wrong do deserve this? Why must our communities suffer by having our children thrown out of yeshiva?

So here's a suggestion.

Only two and half years ago, when the state government of NY revoked religious exemptions for all NY school children - our Jewish communities remained silent. Our rabbanim said nothing. Our Jewish community activists said nothing. Thousands of Jewish children were out of yeshiva - but not a peep from our communal leaders.

On the contrary. Our religious leaders, for the most part, SUPPORTED the government's decision. Our "heimishe" doctors had even LOBBIED the state officials to vote for this bill. Some of our rabbanim, like here in Crown Heights, openly agreed with the government's decree to throw children out of yeshiva. Others, as mentioned, were quiet.

(The only rabbi who vocalized opposition to the decree was my brother, Rabbi Michoel Green, who was later delisted by the politically-correct directorship of Chabad Lubavitch)

I rehash this painful episode in the history of Jewish education in America not just to shed tears for the months of bittul Torah for thousands of children; or for the children whose removal from yeshiva caused them to leave the fold, to abandon the ways of their ancestors, may Hashem protects us (Without Torah education, which was now withheld from them, many of them could not progress in their path of observance, as is self-explanatory). I mention this suffering because this is what seems to be happening again!

Indeed! The very same religious leaders who were silent while thousands of Jewish children were ruthlessly denied a Jewish education are now going to watch this happen to ALL children in their communities!

And that's why I mention this recent historical calamity. Because maybe we call all realize why, perhaps, our entire communities were at fault. For not standing up for the children.

I do not point fingers. It's not about chastising our hapless leaders. It's about - where do we go from here? It's about: A CALL TO ACTION.

Let us all stand up now. Forcing an injection upon a child is evil. To disallow religious exemptions for children whose parent choose not to endanger their lives for the sake of others, especially since their is no factual evidence that an unvaccinated child passes any disease to an elderly or infirm person - is immoral. It is tyranny. It is a war against religion, a war against children, and a war against G-d.

Perhaps if our yeshiva administrations, our rabbis, our activists, and all parents of all children in our communities, can realize the wrongdoing that was perpetrated against thousand of our children - perhaps they can start issuing apologies. That's it. Perhaps a simple "We're sorry" can help avert the decree that is now poised to shut down all our yeshivas.

Yes - yeshiva administrator, I'm talking to you. Sit down this week and call each and every child that you threw out of school in 2019, and say - "I'm sorry."

Yes, Rabbi So-and-so, member of the community Beis Din. Or Rabbi Ploni, rav of the shul. Sit down this week and write an apology letter to the children of your communities who were thrown out of yeshiva two years ago. Apologize to them for not coming to their aid. For saying nothing. Or even worse, for supporting the yeshivas and the government for banning them from Torah educations.

But most of all - all members of Jewish communities of NY and environs. Let us ALL say sorry to these children. Because we ALL remained silent.

Let us not repeat the wrongdoing. But apologizing, we recognize the iniquity, and we can make amends to not repeat it.

Perhaps this apology will be the necessary step to avert the decree.

Expressing Objection to Gimmel Tammuz Exclusion - a Moral Obligation

 B”H

26 Sivan 5781

To the worldwide Chabad community, to each and every member of Anash יחיו:

Our Sages taught in Shabbos 54a: “Anyone who had the capability to protest the (inacceptable) conduct of the members of his household and did not protest, he himself is held responsible on account of the members of his household. If he is in a position to protest the conduct of the people of his town (and fails to do so), he is held responsible on account of the people of his town. If he is in a position to protest the conduct of the whole world (and fails to do so), he is held responsible on account of the whole world.”

The Rambam rules accordingly in Hilchos Deos 6:7, and so does the Ramo (in Yoreh Deoh 157:1).

Therefore, it is incumbent upon every single Chabad chossid to vehemently protest the recent misdeed committed by the administration of Ohel Chabad Lubavitch, and by the administration of Merkos L’inyonei Chinuch under whose auspices the former mosad operates. We refer here to the recent announcement that effectively bans Jews from spending this Shabbos – eve of 3 Tamuz – at the tziyun. No one has protested this grave action as of yet, and the silence is astonishing. Shomu Shomyaim.

Who dares to drive a wedge between a Chossid and his Rebbe, cutting him off from the source of living waters, with such cruelty and tyranny, with no halachic imprimatur, basis, or precedent? How dare they attempt to estrange beloved children from their father’s table and to cause an unprecedented division between fellow Jews in such a brazen and shocking manner? Who will take responsibility for the beloved tmimim and anash who have been “driven out today from cleaving to G-d’s heritage, saying, 'Go, worship other deities',” as King David lamented? This brazen action is a stab in the heart of chassidus Chabad as a whole, and in the heart of every single chossid individually.

How much more so must this act be protested during our current times, when we need Heavenly mercies more than ever before. How much more so must we be more careful than ever to ensure that no Jew be left behind and to preserve the fragile unity of our People and the unity of all chassidim. As we say: “Bless us, our Father, all of us together as one.” The Rebbe taught us that this means: “When does our Father bless us? Specifically when we are all together as one.” And from the positive, one may infer the negative, Heaven forfend.

What should the thousands of tmimim do who are thirsting to spend this auspicious Shabbos in the presence of the tzaddik, the leader of our generation, and to join in with others in Farbrengins as is customary on this holy day?

How did the administration of Merkos L’inyonei Chinuch dare to pressure these tmimim to comply to unreasonable and incomprehensible policy that calls on them to submit to an experimental drug that entails risk? Of course, Merkos is well aware that this medical procedure carries the risk of blood clot, lifelong injury, and death, and according to numerous medical experts, also carries the significant risk of lifelong infertility. Has Merkos all of a sudden become a medical organization that conducts medical experimentation on Chabad chassidim and young tmimim, attempting to coax and pressure them to receiving an injection that isn’t FDA-approved!? (According to the FDA’s own website, this product has NOT undergone adequate testing to qualify for official FDA approval, and the testing phase will not be concluded before 2023 according to the Gregorian calendar). Moreover, according to countless medical experts, this product is HIGHLY toxic and should be avoided at all costs. Is the hanholo of Merkos L’inyonei Chinuch agreeing to bear responsibility for any and all side-effects that will be suffered by the tmimim and anash as a result of this experimental product they are taking at Merkos’ behest!?

Surely Merkos is well aware of the psak din of the Alter Rebbe, the Baal HaTanya and Baal HaShulchan Aruch, and first Rebbe of Chabad, in Orach Chayim 618:5. In a place of possible mortal risk, we err to the side of caution. If there are two experts warning that fasting might present risk for a patient, it is categorically forbidden for him to fast, even if there are another hundred experts who maintain that fasting poses no such risk. It doesn’t matter, since we are required to heed the warnings of the two against the reassurances of the hundred with regard to possible mortal risk. How much more so in our case when the most qualified independent scientists and medical experts in our generation have cautioned earnestly about the dire risks associated with this product, and are begging people NOT to take it under ANY circumstances.

In light of the above, it is most astonishing that the administration of Merkos L’inyonei Chinuch has brazenly seen fit to publicly endorse this experimental product and force it upon their adherents and tender youths!

The only possible explanation for this bizarre abuse of authority is that they had perhaps been advised by doctors to minimize the number of attendees due to alleged “public health policy” concerns. The thinking is that gatherings (and specifically religious gatherings) pose risk to all attendees and to the entire world. Oddly, this leftist-agenda philosophy seems to have influenced many in the population, and it seems that the administration of Merkos has fallen prey to it as well. Of course, this position is in stark opposition to our holy Torah. To the contrary, Judaism asserts that “B’rov am hadras Melech – The King’s majesty is demonstrated in large groups” (Mishlei 14:28, and cited in the Alter Rebbe’s Shluchan Aruch, Orach Chayim 90:10 and elsewhere).

The Rebbe’s talks and writings abound with the primary importance of gathering Jews together, especially during Hakhel but also at all times. How many countless times did the Rebbe instruct us to be “makhil kehilos b’rabim” (assemble Jews in public gatherings)? Gathering Jews is a quintessential tenet of our religion. It is not “non-essential” or superfluous, Heaven forfend. This concept ought to be elementary to every observant Jew who cherishes the Torah, and especially to every chossid Chabad in the seventh generation.

However, even if this were indeed the case, then the Ohel Chabad Lubavitch administration could have easily curtailed attendance another way without doing so in a way that is publicly perceived as coercive measures upon the tmimim and yeshiva students to submit to this injection in order to be deemed worthy of spending Shabbos Gimel Tamuz at the Ohel. Alas, as of this writing, it’s been reported that hundreds of students have already lined up to get this experimental injection in compliance with the decree from Merkos. Hashem yishmor.

In case this action was at the behest of the city or state officials, let’s recall the Rebbe’s timeless words spoken on Shabbos Parshas Bereishis, 5752: “The principle dina d’malchusa dina – ‘The law of the land is your law’ – applies only in regard to specific material matters, e.g., business law, taxes, and the like, but not in regard to the Torah and its mitzvos. In regard to the latter, we have the clear assurance of the Previous Rebbe that “our souls were not sent into exile… The principle, ‘Do not challenge the nations’ is not relevant in this context, for this principle can never override an explicit teaching of Torah law.” The principle of “B’rov am hadras Melech” is an explicit teaching of Torah law and oft-repeated in halacha. 

In light of the magnitude of recklessness that this debased policy represents, we hereby turn to every single member of the administrations of these two aforementioned mosdos, and to the worldwide family of Chabad chassidim – since, as mentioned above, whoever does not speak out against this breach and public chilul Hashem effectively communicates his tacit approval, rachmono litzlan – 

Consequently, we the undersigned hereby protest with every fiber of our being against the reckless deeds of those responsible for this insolent exploitation of the tmimim and anash. We call upon them to immediately cease and desist and annul this shocking decree at once.

We conclude with a prayer for the true and complete Redemption, the geulah of each and every single Jewish person without any exception, as it states: “And you shall be gathered one by one, O children of Israel” (Isaiah 27:12) “We shall go with our young and our old, with our sons and our daughters” (Ex 10:9) and “a great multitude will return there” (Jer 31:7).

Signed:

Rabbi Daniel Green

Rabbi Michoel Green

מחאה נמרצת בנוגע לשבת ג' תמוז

 ב"ה

כ"ו סיון ה'תשפ"א

א' לסדר ולא יהיה עוד קצף על בנ"י

לכבוד אגודת חסידי חב"ד העולמי, כאו"א מאנ"ש שיחיו:

איתא בשבת דף נ"ד ע"ב: "כל מי שאפשר למחות לאנשי ביתו ולא מיחה, נתפס על אנשי ביתו. באנשי עירו, נתפס על אנשי עירו. בכל העולם כולו, נתפס על כל העולם כולו" .וכן פסק הרמב"ם בהלכות דעות פרק ו' הלכה ז': "וכל שאפשר בידו למחות ואינו מוחה – הוא נתפש בעון אלו כיון שאפשר לו למחות בהם." וכן פסק הרמ"א ביו"ד סי' קנז ס"א.

אשר על כן:

יש לכל חסיד חב"ד למחות בכל התוקף נגד הנהלת הבית חב"ד אצל הציון הקדוש והנהלת מרכז לענייני חינוך – על אשר אסרו ליהודים מלשהות אצל הציון לשבת קודש שלפני ג' תמוז הבעל"ט. ואין פוצה פה ומצפצף נגד גזירה מזעזעת זו. שומו שמים.

מי הוא זה ואי זה הוא שמרהיב עוז בנפשו להפריד בין חסיד לרבו ולמונעו ממקור מים חיים ר"ל באכזריות ובעריצות, ללא שום היתר או בסיס הלכתי – להרחיק בנים יקרים מעל שולחן אביהם, ולגרום לפירוד לבבות בין אחינו כל בית ישראל באופן כה מבהיל וחסר תקדים... לגרשם היום מהסתפח בנחלת ה' לאמר לך עבוד אלקים אחרים... אין זה אלא דקירה בלב עדת החסידים בכלל ובלב כאו"א בפרט.

ובמכש"כ בתקופה זו שזקוקים אנו לרחמי שמים שעלינו ליזהר ביותר שלא יחסר ח"ו באחדות ישראל ואחדות החסידים, כמו שאומרים ברכנו אבינו (כאשר) כולנו כאחד דוקא, ומכלל הן אתה שומע לאו היל"ת. 

ומה יעשו אלפי התמימים הצמאים להסתופף בצל ד' אמותיו של צדיק עליון נשיא דורנו ולהתחבר יחד באהבת רעים אמיתית כנהוג בהתוועדויות חסידיות ליום קדוש זה, להתחזק באמונתם הטהורה ובהתקשרותם האיתנה לכ"ק אדמו"ר נשיא דורנו? איכה העיזה הנהלת מל"ח ללחוץ על תמימים אלו להיכנע ולציית להוראה אבסורדית ובלתי מובנת להשתתף בנסוי רפואי הכרוך עם חשש סכנה בפועל ו(עכ"פ לדעת מומחים ידועים בתחום)עלול להזיק לפוריות, לגרום להתקף לב, ואף להיפך החיים ר"ל? האם הנהלת המלע"ח הפכה פתאום להיות מוסד מדעי רפואי המבצע מחקר ניסויים חיים על חסידי חב"ד ותמימים צעירים, להסיתם (ואף להכריחם) לקבל זריקה בלתי נבדקת  [שבאתר של הגוף המאשר הFDA כתוב במפורש שחור על גבי לבן ש"חיסון זה לא עבר אותו תהליך מחקרי כמו מוצר שאושר ע"י הFDA"  ושהניסויים (של חברת פייזר) אינם צפויים להסתיים לפני שנת 2023 למנינם] וגם – לפי עדות כו"כ רופאים מומחים עכ"פ – מסוכנת? האם הנהלת מל"ח נושאת אחריות לכל היזק שלא יגרם לתמימים ואנ"ש ע"י זריקה רפואית זו?

ובפרט ע"פ פס"ד אדה"ז בשולחנו ס' תריח סעי' ה אשר במקום ספק סכנת נפשות אין הולכין אחר רוב חכמה ולא אחר רוב מנין דעות להחמיר (להתענות ביוה"כ) אלא כיון ששני בקיאים עכ"פ חוששים שתענית יכולה להביאו לידי סכנה, חייבים לשמוע לעדותם מול מאה רופאים המעידים שלא יזיק לו, ואפי' אם הרוב הם יותר מומחים, ועאכו"כ בנידון דידן שכמה וכמה רופאים מהמומחים הגדולים ביותר שבדורנו ומופלגים בחכמת החיסונים צווחים ככרוכיא על הסכנה הנוראה שבזריקה זו. ולכן תמוה ביותר שהנהלת מל"ח מצאה לנכון לתמוך בזריקה נסיונית זו ומכש"כ להעניש את כל אלו הנזהרים שלא לקבלה.

ואם כוונתם של מנהלי המל"ח בגזירתם היא למעט מספר המתאספים לאסיפת קודש זו, כתורת הפילוסופים השמאלנים שכנראה מצליחים להטעות כמה וכמה מתושבי מדינתנו, שלהתאסף (ובפרט) לענייני דת מהווה סכנה למתאספים וסכנה לכל העולם כולו - הרי עמדה זו היא נגד דעת תורתנו הקדושה. ואדרבא – מקרא מלא דיבר הכתוב, "ברוב עם הדרת מלך" (משלי יד:כח, כמובא בשוע"ר או"ח סי' צ' ס"י ובכמה מקומות) וכידוע בשיחות רבות של נשיא דורנו בענין הקהל, שהוא ענין עיקרי וחיוני באמונתנו,ועד כמה הורנו להקהיל קהילות ברבים ואין צורך להאריך בדבר הפשוט לכל מחבבי תורתנו הקדושה ושומרי מצוה ועאכו"כ לכל חסיד חב"ד בדור השביעי.

ועוד: אאת"ל שעשו זאת ע"פ עצת כמה רופאים או שצייתו לפקודת הממשלה בזה [אבל להעיר מדברי כ"ק אדמו"ר בשיחת ש"ק פ' בראשית תשנ"ב סעי' ז: ש"דינא דמלכותא דינא" ה"ז רק בנוגע לענינים גשמיים מסויימים (דיני ממונות, מיסים וארנוניות וכיו"ב), אך לא בנוגע לעניני תורה ומצוות שעליהם יש הוראה ברורה בתורה (ובלשון כ"ק מו"ח אדמו"ר: נשמותינו לגלות לא גורשו ולשעבוד מלכיות לא נמסרו) עכ"ל], מ"מ היה להם להגביל מספר המתאספים באופן אחר, לא באופן המתפרש ככפיה על תלמידי הישיבות לקבל זריקה זו כדי לזכות להגיע לציון הק' לשבת דג' תמוז, שהרי לע"ע כבר מאות בחורים הולכים וכבר הלכו לקבל זריקה זו כתוצאה מגזרת המל"ח הנ"ל היל"ת ה' ישמרנו.

ולאור גודל הפשע שבהחלטה זו פונים אנו לכל א' וא' מהנהלת מוסדות הנ"ל, ולעדת אגו"ח העולמי בכלל  –

שהרי כל מי שלא מביע דעתו נגד מזימה זו ואינו מוחה מעומק ליבו ובמר נפשו ש"מ דניחא לי' ר"ל  – 

וממילא:

אנו, החתומים מטה, מוחים בכל התוקף נגד אלו שהעיזו לעשות כן ועליהם לבטל גזירתם זו מיד, ולפרסם זאת ברבים.

בתפילה לגאולה האמיתית והשלימה, גאולת כל אחד ואחת מישראל, ללא יוצא מן הכלל, כמ"ש ואתם תלקטו לאחד אחד בני ישראל, בנערינו ובזקנינו בבנינו ובבנותינו, קהל גדול ישובו הנה.

דניאל גרין

מיכאל גרין

This Shabbos (11 of Sivan) marks the inception of the first "Corona" rabbi: Rabbi Avraham Senior, 1492.

Rabbi Avraham Senior (1412 -1493) was the first rabbi to champion the cause of "pikuach nefesh" (Hebrew for "preserving life") in its eclipsing all other fundamental principles of the Jewish faith.

The highly-respected Sephardic rabbi Avraham Senior was the chief rabbi of the Spanish kingdom. Strictly observant, he was referred to by contemporary coreligionists as the "reish galusa asher aleinu" (foremost authority in the Jewish community). When he was 80 years old, the Alhambra Decree (also known as the Edict of Expulsion) was issued on March 31, 1492, by the joint Catholic Monarchs of Spain (Isabella and Ferdinand) ordering the expulsion of all Jews from their kingdom by July 31 of that year. This would be extended ten more days, until August 10, when all Jews would have to leave the country, or convert to Christianity, or be killed. Shockingly, that final date coincided with the 9th of Av, when Jews bemoan the destruction of the Holy Temple. 

For many reasons, including the Black Plague of the fourteenth century for which Jews were blamed - antisemetic tensions had been mounting. This tension peaked with the Spanish government's abrupt announcement "to send out all male and female Jews from our kingdoms and [order] that none of them ever come back or return to them." There was no exception, neither for age, residence, nor place of birth. Any Jew that would not convert or leave the country by that time, would be punished with the death penalty and the confiscation of their property.

The primary motivation of the decree was to eliminate the influence of practicing Jews on Spain's Christian population, especially the Neo-Christian population (Jews who had been forced to convert to Christianity), to ensure the latter and their descendants did not revert to Judaism. In other words, Jews were seen as a threat to a spiritual "public health", as it were. (Incidentally, the edict was formally and symbolically revoked on December 16, 1968, following the Second Vatican Council).

Although Rabbi Senior and his associate Rabbi Don Yitzchok Abravanel had enjoyed a warm relationship with the Catholic Monarchs, they were unable to avert the decree.

The situation was dire, for leaving the country and leaving behind wealth did not seem a good option. In fact, many of the Jews who would leave Spain would die of hunger or were to be killed by shipwrecks or pirates. This was a situation of "pikuach nefesh!" Yet Jewish law dictates that a Jew must not espouse another faith, even if it costs one's life!

Amist much debate, Rabbi Abravanel announced that conversion was not an option, and the only option was to leave Spain, which many considered extremely perilous, reckless, and virtually an act of "mesiras nefesh" ("martyrdom").     

After attempting to nullify or soften the decree without success, as mentioned, Rabbi Senior, who happened to be a Senior citizen, chief rabbi of Castile and one of the closest collaborators of the monarchs, decided to comply with government dictates in the name of "pikuach nefesh":

At the ripe old age of 80, Rabbi Avraham Senior together with all his relatives, was baptized on June 15, 1492 in the Guadalupe monastery. At his baptism, he received a new surname, "Coronel", which comes from the word, corona, crown. His baptism was given much publicity, to serve as an example for the rest of their community. In fact, during the four-month tacit term that was given for the conversion, many Jews were baptized, especially the rich and the most educated, and among them the vast majority of the rabbis.

Rabbi Abravanel was very critical of his former rabbinical friend's choice of compliance, and denounced him as a heretic. His former last name had been Senior, which is spelled in Hebrew - שניאור. Rabbi Abravanel explained the meaning of theses letters - שונא אור, that Senior "hates light". In other words, the former chief rabbi chose darkness over light, corporeal and temporary security over spiritual life.

And temporary it was. While the new Rabbi Corona and the masses of conversos were able to remain in Spain for the time being, most of them ended up being exposed as keeping Judaism in clandestine, which brought them gruesome and horrible torturing and execution.

Alternatively, and against all odds, 300,000 Jews remained faithful to their values and freedom of choice and left Spain. The rabbis who remained faithful to the religion of their choice ordered that live music be played to accompany them and the rest of the evacuating Jews they left, on the 9th of Av! Although that day is usually one in which listening to music is prohibited, the Jews needed to leave Spain with joy, knowing that they were sanctifying G-d's name!

This Shabbos marks the 529th anniversary of his receiving the coveted surname, "Coronel". As mentioned, he was bequeathed with this title at his baptism on the 11th of Sivan, 5252 (June 15, 1492).

This historic moment can be marked by all other Corona rabbis, who choose compliance over liberty, a misconstrued and incorrectly applied concept of "pikuach nefesh" over the eternity of the soul and religious freedom. They can all stay home with masks and keeping a safe corona distance from any other Jew, and celebrate Avraham Senior's "enlightenment" and the compliance of the majority of rabbis of the time to become conversos.

The rest of us, those of us who choose the Abravanel approach, can go to shul and celebrate our religious freedom. No masks should be worn, and no courtesies of social distancing should be applied. We don't need to do all that stuff, because we aren't conversos. We don't "hate light," and we will not become "Corona" Jews, G-d forbid.

We will celebrate this Shabbos for our religious freedom. For the eternity of our souls. With song and dance (no musical instruments due to the holiness of the Shabbos).

Have a joyous, inspirational, and most importantly - liberated - Shabbos!

Sources:

Sefer Hatoda'ah by Rabbi Elihau Kitov (volume 3, starting from section "Girush Spharad")

"Liḳḳuṭim Shonim," ed. Lattes, p. 73, Padua, 1869

https://www.jewishencyclopedia.com/articles/13423-senior-abraham

https://en.wikipedia.org/wiki/Abraham_Senior

https://www.etymonline.com/word/colonel

https://en.wikipedia.org/wiki/Expulsion_of_Jews_from_Spain

photo: illustration of Jews leaving Spain in 1492.

Is the covid vaccine right for you?

B.H.

7 Adar, 5781

Crown Height, NY

Dear member of Anash, sheyichyeh:

In response to the various quasi-Halachic rulings being circulated in reference to the new covid vaccine, I am Halachically and morally obligated to relate the following*:

First and foremost, it is utterly reprehensible that “rabbis” are issuing medical instructions. This runs contrary to the Rebbe’s explicit directives on the matter (of 11 Shevat 5748). These rabbis have absolutely no medical training, and their “orders” are most troubling and perplexing.

Only a veritable expert can voice an opinion on the safety or effectiveness of the covid vaccine, not a rabbi (as communicated by a member of the Crown Heights Beis Din in a voice note on Friday, 30 Shevat, 5781). If a rabbi uses his rabbinic position to push a medical agenda marketing a medical procedure or the administering of a medical substance, his position is inconsequential, because, as pointed out, a rabbi is not authorized to issue such rulings.

As such, any rabbi who urges compliance to the government’s experimental mass-coercion of the new and untested vaccine should be disregarded. This is the clear instruction of the Torah, Toras emes and Toras chaim.

On the 11th of Shevat, 5748, the Rebbe stated:

"המענה הכללי לשאלות רבים ולדוגמא בעניני רפואה כעצת רופא מומחה ומה טוב שני רופאים מומחים ואם יש חילוקי דעות ישאלו שלישי ויעשו כדעת הרוב".

In light of this explicit instruction, to ask expert doctors, NOT RABBIS, I asked an expert doctor, Dr. Zev Zelenko MD if one should take the new covid shot, and he replied - “no.” I asked him if an elderly person or one whose health condition renders him in an at-risk category in reference to the covid virus - should such a person take the new covid shot, and he replied, categorically, “no.”

Since the Rebbe said that it is even better to ask a second doctor (although he indicated that this is not mandatory), Dr. Simone Gold MD was also asked if one should take the new covid shot, and she mimicked Dr. Zelenko’s opinion - no.

Although there was no difference of opinion between these two, I decided to find out the opinion of a third doctor, and then a fourth, and fifth, and… hundreds of medical doctors, medical experts, if one should take the new covid shot, and the answer was - “no.”

These doctors’ opinions are Halachically binding, and override any “rabbinical” authority who feels that his medical opinion has any relevance to the lives and conduct of others.

The so-called rabbinical authorities who issued this so-called rabbinical statement seem to be of the opinion that when the Rebbe said to seek “the eitza a rofeh mumcheh [the counsel of an expert doctor], and [from here-on in the Rebbe added in parentheses -] even better, two expert doctors, and if there is a dispute between the two, then ask a third, and follow the majority opinion” - that the Rebbe was instructing that even when turning to the first expert doctor, it should be one that follows the majority opinion.

This notion is misquoting, or even worse, twisting the Rebbe’s words.

The Rebbe instructed to turn to one expert doctor - of one’s own choice! Not the rabbi’s choice, not the Beis Din’s choice, not Dr. Fauci’s choice, and not any politician’s choice. The Rebbe mentions to follow the majority only when the second doctor - if one asked a second doctor altogether, which, as mentioned, is optional - disagrees with the first.

The Rebbe did not say to follow the consensus of the majority of medical experts in reference to any medical practice. On the contrary - in many instances, the Rebbe counseled against following the opinion of the majority of doctors. For example, routine ultrasounds during pregnancy, or cat-scans during pregnancy (except when there is an acute medical reason).

Furthermore, the Rebbe mentions (in the above source, in footnote 127), sourcing his directive to turn to a rofeh mumcheh, an expert doctor:

על יסוד הוראת התורה "ורפא ירפא", "מכאן שניתנה רשות לרופא לרפאות". "רשות" גם במובן של נתינת כח כו'. - "ובכלל פיקוח נפש הוא" (שו"ע יו"ד רסשל"ו). והזקוק לרפואה - הרי זה אצלו ציווי מן התורה ונשמרתם מאד לנפשותיכם).

The Rebbe expresses that the Torah’s instruction applies to the one who is zakuk to a refuah, the one who needs healing.

To suggest that a healthy person, who is not “zakuk lirifuah”, is obligated to follow the counsel of the majority of doctors to promote a “public health” agenda, or even one doctor - is absolutely absurd. I am utterly dismayed that I even need to be writing this, for it is plainly evident to any and all.

(See Igros Moshe Choshen Mishpat 2:76, in which Rabbi Moshe Feinstein explains that event in his preventative dietary recommendations (in הלכות דעות), the Rambam never wrote that any of these precautions were obligatory, or that an unhealthy food that causes disease is necessarily “forbidden.” Preventative medical advice for a completely healthy person, unless disregarding the advice is a direct, substantial, and acute causation for death, does not fall into the category of a religious obligation or prohibition. This seems to be the Rebbe’s opinion as well, in refusing to issue a prohibition against smoking.

In other words, it might be better to adhere to preventative precautions, but not obligatory).

Even in case of a person who is ill, in which case the Rambam (הלכות שביתת עשור פ”ב ה”ח) rules that if there is a dispute amongst doctors if fasting on Yom Kippur can endanger the person’s life, we can follow the majority of doctors’ opinion - Shulchan Aruch (and the majority of rishonim) does NOT rule like the Rambam! But rather, as the Alter Rebbe writes (אורח חיים סי’ תרי”ח ס”ה): 

אם שני רופאים אומרים שהוא צריך לאכול אפילו מאה אומרים שאינו צריך ואפילו אם גם החולה אומר שאינו צריך מאכילין אותו ואפילו אם האומרים שאינו צריך הם יותר מומחים והן מופלגים בחכמה נגד אלו השנים אין הולכין בספק נפשות אחר רוב חכמה ולא אחר רוב מנין דעות להחמיר אלא כיון ששנים אומרים שהוא צריך לאכול והן בקיאים בחכמה הרי הן חשובין כמו חכמים מופלגים כמו שמצינו לענין עדות ששנים חשובים כמאה מגזירת הכתוב.

We follow a minority opinion, even if the doctors who rule more cautiously are less knowledgeable than the majority opinion - if there is a reason to believe that the person’s life is in jeopardy, we follow the minority opinion. Even if merely two doctors opine that a person’s life is in danger, even if a thousand disagree, we follow the two!

In this case, it’s not just two, but, as mentioned, hundreds of medical doctors who have communicated their expert opinions that the vaccine may cause a loss of life for the recipient of the shot.

And sadly, this prognosis has indeed come to pass in the Jewish community at large, even amongst Anash, ר”ל.

We have already witnessed countless experiences - I personally know several people - who died shortly after receiving the shot. This is not “conspiracy theories”. This is empirical evidence, and factual observations.

Observing a death that follows a medical procedure, even without doing an autopsy (which is prohibited by Jewish law) and discovering the precise cause, is Halachically indicated. For example, if two babies in a family die after circumcision, there is a Halachic prohibition (יורה דעה סי’ רס”ג ס”ב וס”ג) to circumcise the third (“לא ימולו בניהן אלא ימתינו עד שיגדלו ויתחזק כחם”)!

No scientist is required to study the precise cause of death! The deaths speak for themselves! 

Furthermore, medical experts have officially acquiesced to the association of deaths with receiving the covid vaccine. As related by Dr. Zelenko, that 500 deaths related to the vaccine were reported by VAERS (Vaccine Adverse Event Reporting System, co-managed by the CDC and the FDA) in America last week (although now they are over 1000). And experts say that this reporting system represents only one per cent of the injuries reported.

“Go do the math yourself,” the doctor concluded.

*

In regards to the definition of “rofeh mumcheh”, expert doctor, some have suggested that the government is authorized to decide which doctor deserves the title “expert”.

(Besides for the fact that Drs. Zelenko and Gold are licensed medical doctors, with all the accolades, as well as many hundreds more who oppose the vaccine -) 

This claim is simply incorrect.

In fact, there is absolutely no source for this in Shulchan Aruch, rishonim or poskim.

The only source for this from classical Halachic works is a rabbi named Rabbi Yechiel Michel Epstein who, in 1884, presented this notion in his work, Aruch Hashulchan. He wrote there that healers who are not licensed by the government who opine that a patient is fit to fast on Yom Kippur should be disregarded.

However, it is clearly evident that his statement has no relevance to our discussion.

Firstly, it should be noted that he also writes as an introduction to the laws of “geirim”, conversion (סי’ רס”ח):

דיני גרים בימים הקדמונים. ובמדינתינו אין לנו רשות לקבל גרים מדינא דמלכותא.

“The laws of conversion in ancient times, whereas in our times, we are not permitted to accept converts as per the law of the land.”

This was clearly written due to fear of the Christian and antisemetic government, as it carries no Halachic weight whatsoever. Dina dimalchusa dina applies only to financial matters, not issur v’heter, and not geyrus.

Furthermore, he only warns against following unlicensed doctors in reference to claiming that a patient is fit to fast on Yom Kippur. But if the said healers are testifying that the patient is unfit to fast, that his life would be in danger by fasting, then we should follow their prognosis - because ספק נפשות להקל, that their opinion creates a “doubt” in the patient’s viability if he fasts, and hence, we must heed their words!

But all this is simply academic, for there is no question that if a perfectly healthy individual is presented with a vaccine, in reference to which licensed medical professionals and experts, not just “quacky” healers, have indicated extremely troubling health risks, even a chashash sakonas nifoshois, then their opinion is to be taken into consideration, regardless of governmental licensing - and acted upon. And in this case, as mentioned, hundreds of medical experts with governmental licensing etc., have weighed in on the matter - and their opinions are frightening.

There is no question that in this case, we are Halachically obliged to heed the words of the minority, and resist this vaccine at all costs.

*

As far as Halacha is concerned, even if the dissenting minority opinion would have been communicated by doctors who are less authoritative than the majority - we still, as mentioned above, would follow the minority, even two doctors, who indicate that taking this vaccine can endanger the recipient’s life.

But it must be said that in the present situation, it is the doctors whose expertise is superior who are warning to the side of caution, that taking this shot is an endangerment to one’s life.

It is crucial that one understands this point. As the Rebbe said (quoted above), to seek “the counsel of an expert doctor”. A mumcheh means that he is an expert in the field about which one is seeking his or her advice. 

If one’s general practitioner isn’t knowledgeable as to the dangers or safety of this new vaccine - an entirely newfangled technology, the likes of which the doctor is likely to have not yet become acquainted, even slightly - then one must find a real expert. Unfortunately, at the present, “doctors of Anash” are not experienced enough in this field to be able to pass judgement.

The outspoken and self-appointed spokesman of the Gedalia Society, with all due respect, has no say in the matter, as has no mumchius in reference to this new shot. The same applies to the family doctors of Anash in Eretz Yisroel.

Herein lies another problem with the reliability of the true experts - the scientists and vaccine researchers and manufacturers. The precept that an אומן לא מרעא אומנותו – a professional is reliable and credible when it comes to his profession - applies only when (a) the professional will be held accountable if his product proves to be faulty or dangerous and (b) the professional has no political gain and does not attempt to advance a political agenda.

Neither of these stipulations can be applied in the case of pharmaceutical companies and their researchers:

(a) True, some Halachic authorities grant this said reliability of a professional to a doctor or hospital whose profession is to keep his patients alive, and can be sued for malpractice. However, the companies that produce and market this vaccine are NOT granted this reliability, since it is not legally culpable for an injury related to its products, as per legislation passed twenty five years ago (Childhood Vaccine Act of 1986). Likewise, medical professionals who represent governmental agencies are also not necessarily in the category of a professional to whom this reliability can be applied. Governmental agencies can have motives other than preserving life - motives can include popular opinion, fear frenzy of the masses, or usurping governmental control, as Lubavitch knows too well from its experience with the former Soviet Union and its “policies”.

(b)The Rebbe said that in reference to considering land for peace, we could not trust Israeli political analysts - but rather, military experts, whose sole interest is the security of the land and its inhabitants. Not funding from other nations, nor other ulterior motives.

Here is an excerpt from one sicha on the matter (Purim 5745), in which the Rebbe bemoans the Israeli politicians’ orders to discontinue military operations in the Lebanon War, disregarding advice from military experts:

‏"במלחמת לבנון, שלפי דעת כל המומחים בעניני צבא - הן דבנ"י והן (ועוד יותר) דאינם-יהודים - אם היו נכנסים לשם על מנת לסיים המבצע תיכף ומיד, אפשר הי' לסיימו במשך ימים אחדים (ועתה כבר מודים הכל בכך)...דיעה זו הושמעה גם מפי שר (שבעבר הי' איש צבא), בהדגישו אמנם, שדיעתו זאת היא רק ע"פ שיקולים צבאיים, אבל למסקנא, היות וגם הוא "פוליטיקאי" - ואצלו אין למעלה מפוליטיקה... - הנה מצד שיקולים פוליטיים אין לסיים המבצע!

- ע"פ הלכה, כאשר יש שאלה בענין השייך לצבא, יש להתנהג ע"פ הוראתם של המומחים לעניני צבא. אולם, תנאי עיקרי בדבר - שדעתו מבוססת רק על שיקולים צבאיים טהורים (שזוהי המומחיות שלו), שאז ע"פ הלכה יש חזקה דאין אומן מרעה אומנתו; משא"כ כאשר מחווה דעתו ע"פ שיקולים פוליטיים - ועאכו"כ אם לקח שוחד (ובפרט אם הבטיחו לו בגדי-שרד השוים כמה אלפי דולר... או כסא של שר (שעי"ז תהי' לו האפשרות לוותר על עוד ענינים כו') וכיו"ב) - אין לו שום סמכות ע"פ הלכה".

The military experts, the Rebbe explained, can be trusted for their professional opinion, as long as their sole professional concern is “purely” military (“שיקולים צבאיים טהורים”).

In the case of the new covid vaccine, pharmaceutical companies that manufacture and market the new vaccine are intimately involved with politicians and their interests, as well-known. Likewise, the expert researchers who work for these said companies are certainly most partial to their employers’ financial concerns.

However, this disqualification applies not only to the scientists and researchers employed by manufacturers or investors like Bill Gates, but even to our very own Gedalia Society and its spokesman, and even private practitioners in America or Israel, who even if they would have knowledge about this new vaccine, would be disqualified by their lack of “שיקולים רפואיים טהורים”.

How so? one might ask.

The answer is elementary.

When one approaches a “rofeh mumcheh” and requests his or her counsel, as per the Rebbe’s above-mentioned instructions, one is seeking counsel for one’s own refuah or health, not someone else’s. For example, if a person approaches his doctor to ask if he should take a certain antibiotic, or receive a vaccination for Hepatitis B, etc. - the question posed to the doctor is if this treatment is right for this particular patient, if it’s in his best interest and if it’s necessary for his health. If the doctor’s concern is for another patient or other patients, then, albeit a wonderfully altruistic and caring doctor (caring for the others, that is), his professional reliability for this patient is lacking.

Unfortunately, the nature of the global effort to flatten the curve and protect the most vulnerable is NOT the mumchius (professional expertise) one seeks when turning to his personal doctor. Doctors who prescribe a vaccine for the benefit of others, even if it’s the “better good” - the community’s wellbeing, which, as one of the members of the Beis Din claims and has said on occasion, is more important than an individual’s wellbeing - the doctor has lost the above-mentioned chazaka (Halachic reliability) that an אומן לא מרעא אומנותו. A professional is reliable and credible when it comes to his profession - not when he has abandoned the profession he was hired for, which is to heal (or prevent illness) for his patient, and, instead, has espoused a new profession, one that focuses on the community’s health (or whatever that means).

It is most painful to relate this fact, but there are many doctors, including the said self-proclaimed spokesman of the Gedalia Society, who routinely recommend vaccinations for the benefit and safety of others. Although this is a wonderful, humane, and sensible thing to do, to worry about the world community, the health of the weak and feeble in Chinatown or Oklahoma - it is NOT what the patient intends when approaching his physician about taking the particular vaccine.

In reference to other vaccines, it can be argued that there is some protection for the juvenile recipient as well, and this protection undoubtedly justifies the administering of the vaccine, notwithstanding that the doctor’s motive includes “public health”, a socialistic concept in collective and communal health care, viewing the community as one organism.

However, in reference to the covid vaccine, wherein younger individuals have 100% recovery rates, as Dr. Zelenko expressed on occasion (and wherein older individuals have extremely high recovery rates, especially when permitted to use the medication such as ivermectin and the Zelenko Protocol), the motive to vaccinate would be almost strictly for the benefit of the public, which is contrary to the interest of the patient, who seeks advice for his own health and the preservation of his own life.

As such, I am obligated to state for the record, in strict accordance with Halacha:

Any doctor or medical expert who believes in the philosophy of public health, and advises accordingly, is simply not reliable in this matter, for he has lost the above-mentioned chazaka, as explained. Likewise, the Rebbe’s above-mentioned directives would also not be applicable to such an “expert”, as this is not the “mumchius” the Rebbe refers to when using the term “rofeh mumcheh”.

And even if there is room to argue this notion (which there isn’t, but just for the sake of argument), we know that when in doubt, in matters of life and death (ספק נפשות), err to the side of leniency (להקל) - i.e. to preserve the life of the one in doubt. If a doctor whose chazaka of professionalism is in doubt advises to take an untested vaccine that has already caused numerous deaths and tragedies for its recipients, one should certainly disregard this advice and err to the side of preserving one’s own life.

(Just to make this more clear -

The public health agenda is focused on lowering deaths of the world community as a whole, not necessarily preserving the life of an individual. This philosophy claims that mass inoculation will lower the percentages of deaths from covid communally, and heighten the survival rate - say, for example, from 99.7 % survival rate to 99.8 % survival rate. By doing so, then, we are effectively saving millions of lives - even if the shot causes, in .1% of all cases, death to its recipient.

In other words, if we can save 2 million lives by forcing vaccinations, isn’t it worth it - even though along the way we’ll lose 1 million lives due to the vaccine itself? We have effectively and statistically saved 1 million lives - so the gain outweighs the loss.

It might be a wonderful concept, Quixotic and romantic, but it is a deviation to the said chazaka and professional reliability of a medical physician, who is hired for the expressed purpose of preserving his patient’s life, not to worry about lowering global percentages of covid deaths. If the doctor is advising this patient to receive the untested and new vaccine, which the CDC and FDA themselves have reported deaths and continue to increase their findings daily, relying on the probability that this patient, percentage-wise, will not be one of those few deaths, for the purpose of public health, to benefit others - his advice is to be disregarded).

It also must be added that the whole concept of professional reliability is not applied in every case. See Yoreh Deah siman 154 sif 1, for an example of when it does not apply.

*

In Crown Heights, there seems to be a rift between the two members of the Beis Din. The elder of the two, a seasoned rav and member of the original Beis Din, to whom the Rebbe referred as אביר שבאבירים, an outstanding and powerful rav, has not formally issued any statements in reference to the vaccine, but the news is circulating that he himself adamantly refused to take the vaccine. The younger rav, a new-comer to the Beis Din, in an audio recording released on Friday, Rosh Chodesh Adar, as mentioned above, conveyed that he would show neither support nor opposition to taking the vaccine, and suggested that the matter was “of a non-Halachic nature.”

Shocked and appalled, I humbly protest this fallacious and ill advised statement of this younger rav. The prohibition and mitzva of ונשמרתם מאד לנפשותיכם, protecting one’s life, is by all means a Halachic issue!

As such, במקום שאין איש, I am Halachically and morally obligated to address the severe Halachic nature of the question, and I will divide it into two parts:

1. A person who is not in any serious risk of dying from covid, which is the vast majority of people.

2. A person who believes he or she is at risk, due to age or health condition, etc.

So for starters, question (a) is indeed a profound one. Any medication or medical procedure can have side-effects. As evident in the small print on the box of Acetaminophen etc. This vaccine has unprecedented health concerns, as many medical professionals have communicated.

As such, if one is taking the vaccine simply in order to board an airplane or as an altruistic effort of achieving “public health” and saving others, the Alter Rebbe rules in Shulchan Aruch סימן שכ”ט ס”ח that one is prohibited to enter himself into even a sofeik sakana to save another of a vaday sakana. Even though there are opinions that permit it - in this case, however, there would be no such opinion, since there is no specific person being saved. It’s basically endangering one’s one life, albeit a sofeik, to save the “public”, which is not necessarily considered a vaday sakana for any specific Jewish individual. And even if it would, as mentioned the Alter Rebbe rules differently.

So the question is:

Is it permitted for a Jew to expose himself or herself to possible side-effects, in order to comply with a policy of “public health”, for the benefit of others? There have been numerous medical experts, both professional and academic, who stated concerns possible or even expected harm to fertility as well as other health issues. A medical doctor cannot rule on this question, as a medical doctor does not have the knowledge of Halacha and the fear of G-d needed to pass judgement on this matter. ONLY a rabbi can.

And the consensus is, based on the Alter Rebbe in both Orach Chayim and Choshen Mishpat - that it would be forbidden to take the vaccine for the purpose of saving others, and certainly if your motive is merely to board a plane or comply with governmental coercion.

Likewise, if one is (b) taking the vaccine because he believes HIS life is at risk by catching covid, there is still a serious shaala. There are drugs which have proven successful in treating covid, like Ivermectin and Hydroxychloroquine, which do NOT have dangerous side-effects. The new vaccine, however, has proven on countless occasions to cause harm, even death in some cases. And long term effects to health and fertility are still unknown.

Even if one wishes to argue that the survival rate from the side-effects of the new covid vaccine, percentage-wise, is better than an elderly person’s chance of surviving covid - there is still a serious shaala here. Because the covid vaccine is self-inflicted, “שיביא הוא האונס עליו”, whereas dying of a disease is “אונס דאתי משמיא”, and the Radvaz points out in a teshuva (חלק ג’ תשובה 1052 אלף נ”ב). The danger presented by a disease which comes from Hashem, whereas chopping off a limb, for example, is bringing danger upon oneself, which is a far greater sakana!

A similar question is if a person were told that he has a deadly illness, and doctors recommend treating the illness with radiation or chemotherapy. In this case, it is perhaps worth the risk of being harmed by the therapy, for the person is already ill. And even then, there were great halachic authorities who opted out of chemotherapy or radiation therapy, like Rabbi Ushpal and others.

But here, the person afraid of catching covid is NOT ill. And the danger presented by catching covid is not a danger that is present at the moment (as discussed by the נודע ביהודה in mahadura tinyono Yoreh Deah siman 210, quoted by Rabbi Menashe Klein in Mishneh Halachos madur hatshuvas chelek vov, siman 203), there is no actual ספק סכנת נפשות לפנינו. Just a possibility that there will be one in the future. This sakana cannot be considered a sakana vaday that would permit a choleh to resort to doing a medical procedure that might also take his life. Small percentages of possibly catching covid and dying do not substantiate ACTUAL illness, and would not authorize a person to take a vaccine that has even small percentages of causing death. Because this vaccine is a procedure that the person brings upon himself, which could be tantamount to suicide.

The only “heter” that can possibly be rationalized in order to permit someone to take this vaccine is that his fear is so great, that he could NOW be classified as ill, and the vaccine would somehow calm his fears. However, I am skeptical if such a nonsensical notion can really be applied. A much more kosher option would be - to overcome the fear and continue living one’s life without fear! 

Even if an individual feels that he is at risk of dying from covid, and his fear mongering manages to “convince” him that the vaccine’s purpose is to protect his own life - there is another profound Halachic issue here. Every individual who takes the vaccine increases the pressure on the vast majority of others who are declining it. If the vaccine is NOT indicated for a person who is not at risk (which it isn’t) - this person who runs to take the vaccine is contributing to the mounting of pressure soon to be placed on the vast majority of others, for whom the vaccine is surely NOT indicated. This can have profound effects on the freedoms of all Americans, and most importantly, the freedoms of American Jews to study Torah freely, without being coerced to vaccinate their children. The children are certainly not at risk from covid 19, and their vaccination, together with all the possible side-effects, would be purely for others, and it has been announced this is indeed the plan, Heaven forfend.

*

The younger member of the Beis Din, in his voice recording last week, stated:

“I do see a major, major misconception about how we go about determining what’s the right path for us… The reason why there’s a lot of confusion is because we’re not going to the Torah to find out what the correct approach is, and we’ll come up with our own theories.”

In response to this statement, it must be made clear:

Indeed, there is no need to come up with theories. Medical experts have already communicated their explicit medical opinion, and their solemn warnings of frightening health concerns posed by this vaccine, we are obliged to take this opinion into consideration. And, yes, Halachically.

However, meeting someone who has arrived from Israel who has just taken the vaccine and complains of chronic weakness and suffers paralysis, or listening to a friend who communicates that he or she just got up from shiva after his or her father or mother died 22 minutes after taking the vaccine - is not “coming up with theories”. These are called first-hand observations, and no politician,  professional, or expert can deny such observations.

*

In the said recording, he also said the following:

“Torah made it very clear that when it comes to inyonim of refuah – of medicine, it is not up for us to make our decisions - what we think is right. And it’s certainly not up for us to do research. We’re not qualified to do research…”

This is not true.

“Refuah” is not a dictatorship.

A doctor can suggest a treatment, and often there are differences of opinions, as in the very issue being addressed herein. Refuah is not a “one size fits all” proposition. It is incumbent upon each and every individual to be aware of the possible harm the vaccine presents, and weigh this harm against the questionable gain. One should not be a brainless zombie, as the rabbi seems to be indicating. Such behavior has proven to be a most unadvised one in reference to one’s health and wellbeing, as every doctor can attest. An educated patient is the ideal patient.

And as mentioned, hearing about the demise of a close friend, who suffered cardiac arrest within 48 hours of receiving the second dose of the covid vaccine, or the likes, is not called “research”, and no “qualifications” are needed in taking this instance into serious consideration.

*

Also stated in the recording:

“The Torah not asking us to go onto WhatsApp groups and listen to every single rumor and shmuah that you hear out there… It is not your job to go and do research. It actually indicates a lack of bitachon when you start worrying about this and worrying about that and Googling it and looking it up and looking at Wikipedia to see what someone else wrote...”

This is true.

But the rabbi should have added, MOST importantly, listening to the media with its liberal bias, and sadly, the government sponsored media and agencies, who also have this bias. And most of all, the so-called Lubavitch news websites, like collive, anash.org, or chabad.info, all of whom have shown to have a bias. Their “news” and obvious slant attesting to their support of this untested covid vaccine, as such, should be considered inconsequential. 

And, as mentioned and repeated, speaking to a loved one of someone who has died shortly after taking the vaccine or has been injured by the vaccine, or meeting the injured himself - does NOT indicate a “lack of bitachon”. On the contrary, it indicates the epitome of bitachon, taking your health decisions seriously, and not blindly following the so-called Lubavitch websites, facebook, or google, who wish to cover up such injuries and tragedies. 

*

Also stated in the said recording, albeit parenthetically:

”The controversy regarding vaccinations and the potential sakana of vaccinations has been addressed hundreds of years ago by the poskim - the Zera Emes, the Tiferes Yisroel, and so on and so forth…”

True.

But these poskim discuss vaccinations that protect the recipient from catching a disease that threatens the life of the recipient, not to protect the public or vulnerable others. This newfangled concept has never been discussed in poskim.

*

In a seeming defense of the vaccine, he stated:

“The primitive methods of research or vaccines that they had in those days, were not as advanced as we have today.”

This is true.

However, he must also be aware that the new vaccine is a brand new concept, and in fact is not even a vaccine altogether, as experts have pointed out. Considering that this is a brand new frontier, and even experts are uncertain the reaction that might take place in a recipient’s bodily function, especially long-term effects - the research done thus far is sadly lacking.

Most importantly, it must be stated for the record, as related by many a professional doctor and medical expert, including Drs. Zelenko, Gold, etc.:

This new vaccine has NOT been deemed safe by the FDA, nor has it been approved for use.

Why not?

It hasn’t been tested enough! Its use has only been permitted “for emergency use”, in light of the announced, “raging” pandemic.

This is why the vaccine has not been advertised on-line. It is prohibited by Federal law to advertise any medication that hasn’t been approved safe by the FDA - even it may be used due to “emergency” policy. (The ones advertising the vaccine are the above mentioned “Chabad” websites, who, for some reason, feel it a moral obligation to promote an untested and unapproved  measure).

*

As the bottom line of the above-mentioned recording, the rabbi stated emphatically and categorically: “Listen to doctors!”

In accordance with this advice, may we all listen to the aforementioned doctors, medical experts of the highest caliber and governmental licensing, etc., who have warned us to stay away from this vaccine.

*

Several days ago, on the 4th of Adar, Rabbi Y.Y. Yaruslavski from Eretz Yisroel, the Halachic authority of Nachalat Har Chabad and Kiryat Malachi, issued a psak din that is most troubling, and I must humbly protest, in the strongest of terms. He seems to be oblivious about the nature of the vaccine, and this oblivion was the catalyst to write his tragic or almost humorous delineation:

He effectively wielded his Halachic authority and barred any “unvaccinated” Jew from attending prayer services in a Synagogue.

Here are his words:

...מצד ונשמרתם מאד לנפשותיכם, יכנסו לבתי כנסיות אך ורק אלו שהתחסנו או שיש בידם תעודת מחלים כנדרש. אלו שלא עשו חיסונים ואין בידם תעודת מחלים עליהם להמשיך להתפלל בבתי הכנסת הפתוחים בחצרות וכדו', ואסור להם להיכנס לבתי הכנסת הרגילים.

With much sadness, I am forced to announce that this “psak” carries absolutely no Halachic weight whatsoever, and that the rabbi is simply uninformed. He is abusing his position, and he and the movement he represents should be held accountable.

He also stated:

במענה לשאלת הרבים, הצורך להתחסן איננה בגדר רשות אלא חובה על פי תורה, ואין להתחכם עם כל מיני סברות שונות ומשונות שאין להם אחיזה במציאות. ומי שאינו מתחסן וגורם לאחרים לא להתחסן, אוי לו מיום הדין, וגורם לריבוי שפיחות דמים ר"ל כפשוט.

He effectively refers to any person who resists the vaccine as a murderer, and orders each and every Jew to take the vaccine according to Halacha.

The CDC states that even a vaccinated person can contract the virus, and pass it along. The sole purposes of the vaccine is to alleviate symptoms. The person can still catch covid and be a carrier. Clearly, the rabbi did not even bother to read the fine print and thoroughly understand the nature of this vaccine before making such a ridiculously strong delineation.

As I wrote above and at length, not only do I see no reason that would obligate any person to take this vaccine, as the rabbi erroneously wrote - but furthermore: 

It is entirely forbidden, על פי תורה, according to Halacha, for any Jew to subject himself or herself to this shot, as per the precept of ונשמרתם מאד לנפשותיכם (and one is obligated to do anything and everything in one’s power to guard one’s relatives and fellow community members as well - לא תעמוד על דם רעך).

As such, let the entire movement of Chabad Lubavitch be aware:

It is morally incumbent upon every Jew and surely every Lubavitcher to stand up and condemn Rabbi Yaruslavki’s directive, as is contrary to daas Torah, as described above, and to humanity.

If we do not see immediate action on the part of Merkas L’inyonei Chinuch and Lubavitch Youth Organization in Eretz Yisroel, distancing themselves from this ruling, it must be assumed that the said organizations approve of the ruling, a ruling that will alienate countless Jews from Judaism and that brutally effectuates a human experiment on fellow Jews.

With solemn earnestness yet fervent hope and joyous expectation for an immediate change, and moreover, an immediate redemption for mankind, the גאולה האמיתית והשלימה, and immediately in a most tangible and immediate sense -

תיכף ומיד ממש!

Rabbi Daniel Green,

Crown Heights

* This article includes material from a letter written on 3rd of Adar, and is in light of further statements from public figures in the Lubavitch community.