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