Friday, October 8, 2021

Masks and Chilul Hashem


Is it a chilul Hashem (desecration of the Divine Name) for a Torah-observant person to not wear a mask in public? Since the public perceives it as recklessly endangering others and might cause people to dislike Jews, doesn’t that effectively desecrate G-d’s Name? And wouldn’t it be a kidush Hashem (sanctification of the Divine Name) to dutifully comply with these policies that are publicly associated with being responsible, conscientious, and respectful to others’ wellbeing?


It's a kiddush Hashem to keep G-d's law even if people disagree or don't understand. This is the very first law in the Code of Jewish Law: “Do not be embarrassed of the scoffers…” i.e. don’t desist from doing what’s right even if others look askance, disapprove, or are scornful.

It's a chilul Hashem to comply with policies that violate G-d's law, and it's a public chilul Hashem to violate G-d's law in public.

There is a common misconception about "chilul Hashem." It does NOT mean doing something that society disapproves of or deems reckless. There is indeed a concept of "mar’is ayin" – i.e. to avoid doing something that gives people the impression that one is committing a sin [1] but that's only when the specific action that the public presumes was committed is a deed specifically prohibited by the Torah.

Likewise, a Torah scholar who committed an action that the public perceives as sinful has desecrated G-d’s Name [2] only when:

1) that specific action (i.e. taking a purchased item but not paying for it right away, etc.) has objective value that the Torah recognizes as unbecoming, and more importantly

2) it does not itself violate the Torah. For example, many probably argued that Mordechai was causing a "chilul Hashem" for defying the government’s order to bow before Prime Minister Haman, but in reality, the opposite was true.

Mask-wearing is not an objective value in Judaic Law, but just the opposite. Covering one’s face is prohibited by halacha and falls within the rubric of “darkei Emori”[3] – i.e. any man-made ideology, policy, or dogma that’s societally enforced and may not be questioned, since our religion regards such reverential compliance to man-made ideas or policies as idolatrous.

Public policies aside, there are numerous other Judaic problems with wearing masks as mentioned in rabbinic texts. [4]

There is objective Judaic value to exposing one’s face and not masking it:

When Rabbi Yosef Yitzchak Schneersohn (the previous Rebbe of Lubavitch) was fleeing the Nazis -- may their name be erased -- his son-in-law R. Shmaryahu Gurary suggested he cover his face so he not be seen.

The Rebbe responded: "Ah yid darf zich nisht shemen mit zain tzura -- a Jew should not be ashamed with his face."

Covering one's face is a chilul Hashem. Covering one's face in public is a public chilul HaShem.

It is a kidush Hashem to expose one’s face. Doing so in public is an act of public kidush Hashem.

Don't be ashamed.

Sanctify G-d's Name and show your face.


[1] The Talmud derives this principle from the verse “And you shall be clean, from G-d and from Israel.” (Bamidbar 32:22)

[2] Sefer Hachinuch commandment 295

[3] Such practices are called darkei emori, “ways of the Amorites.” Leviticus 18:3, Sifra ibid. Shabbat 67a.; Masoret Moshe, page 313; Responsa of the Rashba, 1:413 and Beit Yosef on Yoreh Deah 179:20. “If there is actual curative benefit “רפואה” to the particular custom, then the prohibition of darkei emori doesn’t apply – this means that its curative benefit must be perceivable to a person by natural observation. Otherwise, it is forbidden.” If a policy’s alleged medical benefit to the individual cannot be unambiguously demonstrated by natural observation – i.e. empirical evidence, or in legal parlance, strict scrutiny – then blind adherence to it is categorically prohibited under the rubric of darkei emori, irrespective of alleged societal benefit.


Masks raise numerous halachic and hashkafic concerns:

a) It is categorically forbidden to wear a mask outdoors on Shabbos unless within an eruv. Even when worn on one’s face, a mask is not considered a garment or an ornament, but a load. [Shulchan Aruch Orach Chaim 301:20. Shabbos 66a; Rif ibid 30b. Or Zarua Hilchos Shabbos 84.]

b) It is forbidden to wear a mask during prayer. [Rabbi Moshe Sternbuch in a recent responsum.] It is not appropriate to stand before a king wearing a mask on one’s face. How much more so before the King of kings, the Holy One blessed be He. Furthermore, one is prohibited from praying whilst holding a load that isn’t for the purpose of prayer. [Shulchan Aruch Orach Chaim 96:1.] A mask is a load according to halacha.

c)One may not wear a mask while teaching or learning Torah. This principle is derived from Moses removing his veil when he taught Torah to the Children of Israel. [Exodus 34:35. Torah Shleima vol.21, pages 179 and 183 in miluim siman 6. Note that Rabbi Shlomo Parchin wrote that Moses’ veil had openings for his eyes, nose, and mouth.] Students need to see the face and mouth of their teacher. This is for the benefit of both the student and the teacher. The world stands on the merit of the breath of children learning Torah that ascends heavenward. A mask blocks this breath.

d) It’s forbidden to get an Aliyah or read from the Torah in a mask.  [Torah Shleima ibid cites Sefer Chasidim that early elders would expose their faces during Torah reading.]

e) A Jew is required to greet every individual with a smiling face, בסבר פנים יפות (Avot 1:15). A mask violates this principle by making it impossible.

(f) It's not a Jewish practice to wear a mask. Masks were never mentioned in Tanach, and only appear in halacha for the dubious and discouraged function of frightening children. (Shulchan Aruch O.C. 301:20). Masks are commonplace in pagan worship, and have polytheistic origin. As such, wearing a mask amounts to אביזרייהו דעבודה זרה, and should be discouraged among G-d fearing Jews.

Hashkafic concerns:

1. In kabala, one’s mouth and nose should never be covered. [Likutei Torah (by Rabbi Yitzchak Luria) states that there is no garment for the mouth or nose. Similarly, Rabbi Shalom DovBer of Lubavtich writes in Sefer Maamorim 5665, that there is no garment for the mouth. Rabbi Moses Cordovero writes in Tomer Devorah that one’s mouth and nose should always remain uncovered, in resemblance of the Divine.]

2. Masks ominously symbolize idolatry, division and estrangement from G-d. [Ohr Hachaim Leviticus 19:4]

3. In esoteric Judaic thought, a person’s face is the tselem Elokim, a reflection of the Divine Face. Placing any barrier or blockage over one’s face is an act of obscuring the tselem Elokim in Whose image the human face was fashioned, and reduces a human being to a faceless droid, as the prophet lamented: “They turned their back to me, and not their face.” [Jeremiah 2:27]

4. Hiding one’s face is reminiscent of G-d hiding His face from us [Deuteronomy 31:17-18]

See also:

Monday, August 9, 2021

Rabbis Speak Out!

148 leading rabbis worldwide oppose the C0\/lD shot.

(If you are a rabbi and wish to attach your name to this historic list, please email me)

The following rabbis issued public statements exhorting Jews not to take the injection:

Rabbi Aharon Reisner, Bnei Brak

Rabbi Aharon Yitzchak Stern

Rabbi Ahron Raz, Jerusalem [1]

Rabbi Alon Anava

Rabbi Amnon Yitzchak

Rabbi Amos Gweta

Rabbi Arel Segal Halevi

Rabbi Arie Pressman, Taganrog, Russia

Rabbi Asher Mordechai Rubin

Rabbi Avraham Cohen, Jerusalem [2]

Rabbi Avraham Pinchas Koritz, Bnei Brak

Rabbi Avraham Rachamim Sofer, Lakewood, NJ

Rabbi Avraham Yosef Zaide, Beitar[3]

Rabbi Avrohom Simcha Chanun, Jerusalem [4]

Rabbi Avrohom Yehoshua Soloveitchik

Rabbi Bentzion Biaron, Senior Dayan, Jerusalem

Rabbi Benzion Halbershtam, Lakewood, NJ [5]

Rabbi Binyomin Zev Halperin, Lakewood, NJ [5]

Rabbi Chaim Adelman, Amherst, MA

Rabbi Chaim Rabinowitz, Rebbe, Jerusalem [6]

Rabbi Chaim Zev Shneider, Mir Yeshiva, Jerusalem

Rabbi Chananya Weissman, Jerusalem

Rabbi Daniel Asor

Rabbi Daniel Green, Brooklyn, NY

Rabbi Dov Berkowitz

Rabbi Dov Gross, Dayan of Gur, Ashdod

Rabbi Dov Meir Stein

Rabbi Dovid Diskind, Lakewood, NJ [5]

Rabbi Dovid Meir Shmueli

Rabbi Dovid Michoel Shmidel, Bnei Brak

Rabbi Eli Burstein, Lakewood, NJ [5]

Rabbi Eliyahu Brog, Brooklyn, NY

Rabbi Eliyahu Brog, Flatbush, NY [7]

Rabbi Fishel J. Todd, Yeshiva Pirchei Shoshanim

Rabbi Gavriel Cohen, Lakewood, NJ [5]

Rabbi Gideon Charlap

Rabbi Hillel Handler, Brooklyn, NY

Rabbi Meir Chakak Halevi

Rabbi Meir Eliyahu

Rabbi Meiri Chananel

Rabbi Menachem Edri

Rabbi Menachem M. Green, Brooklyn, NY

Rabbi Menachem Mendel Sabowitz, Beit Shemesh [8]

Rabbi Menashe Amon

Rabbi Michoel Green, Westborough, MA

Rabbi Mordechai Betzalel Klein, Lakewood, NJ [5]

Rabbi Mordechai Vizhnitzer, Dayan of Vizhnitz, Ashdod

Rabbi Moshe Mordechai Karp, Kiryat Sefer

Rabbi Moshe Shimon Wosner, Lakewood, NJ [5]

Rabbi Moshe Zev Zorger, Jerusalem [9]

Rabbi Naftoli Tzvi Rotenburg, Kossoner Rebbe, Beit Shemesh

Rabbi Natan Kofsitz, Eidah Hachareidis, Beit Shemesh

Rabbi Nosson Moshe Stein, Lakewood, NJ [5]

Rabbi Osher Chaim Lieberman, Lakewood, NJ [5]

Rabbi Ovadia Yosef, Chazon Yaakov, Jerusalem [10]

Rabbi Pinchas Levin, Mequon, Wisconsin

Rabbi Reuven Halpern, Lakewood, NJ [5]

Rabbi Reuven Marzbach, Jerusalem [11]

Rabbi Shimon Chyrek, Brooklyn, NY

Rabbi Shimon Nebenzhal, Bnei Brak

Rabbi Shimon Shapiro, Jerusalem [12]

Rabbi Shlomo Pollack, Lakewood, NJ [13] [5]

Rabbi Shlomo Yitzchok Stern, Bnei Brak

Rabbi Shmuel Eliezer Stern, Bnei Brak

Rabbi Shmuel Meir Katz, Lakewood, NJ [5]

Rabbi Shmuel Yosef Bittersfield, Lakewood, NJ [5]

Rabbi Shneur Friedman, Rechovot

Rabbi Sholom Ber Benjaminson, Brooklyn, NY

Rabbi Sholom Kamenetsky, Philadelphia [14]

Rabbi Simcha Yaakov Landau, Lakewood, NJ [5]

Rabbi Simcha Yisroel Bloom

Rabbi Smilowitz, Kremintzer Rov, Brooklyn, NY

Rabbi Tuvia Shulzinger, Kiryat Atta

Rabbi Tzvi Aryeh Zorger, Dayan, Jerusalem [15]

Rabbi Tzvi Friedman, Av Beis Din, Masores, Bnei Brak

Rabbi Tzvi Greenhaus, Bnei Brak

Rabbi Uri Michoel Sofer, Dayan

Rabbi Yaakov Dovid Cohen, Monsey, NY

Rabbi Yechiel Michel Friedman, Bnei Brak

Rabbi Yehoshua Atik, Jerusalem [16]

Rabbi Yehoshua Finkelstein, Lakewood, NJ

Rabbi Yekutiel Ohab-tzion, Tiberius

Rabbi Yeshaya Rottenburg, Rozla Rebbe, Beitar

Rabbi Yeshua Asher Rabinowitz [17]

Rabbi Yinon Malachi, Elad

Rabbi Yisroel Chaim Blumenthal, Lakewood, NJ [5]

Rabbi Yisroel Reismann, Lakewood, NJ [5]

Rabbi Yitzchok David Smith, Passaic, NJ

Rabbi Yoav Alon, Rechovot

Rabbi Yoel Moshe Friedman, Dayan, Monsey, NY

Rabbi Yonoson Hahn

Rabbi Yosef Berger

Rabbi Yosef Binyamin Wosner, Zichron Meir, Bnei Brak

Rabbi Yosef Dovid Teitelbaum, Sassover Rebbe, Bnei Brak

Rabbi Yosef Flamer, Brooklyn, NY

Rabbi Yosef Mordechai Salamon, Bnei Brak

Rabbi Yosef Mozes, Kroli Rav

Rabbi Yosef Zalman Bloch, Monsey, NY

Rabbi Yuval Asherov Hakohen

Rabbi Yuval Ovadia

Rabbi Zalman Leib Gruber, Lakewood, NJ [5]

The following rabbis instructed individuals not to the take the vaccine:

Rabbi Aharon Feinhandler, Jerusalem

Rabbi Aharon Shuv, Jerusalem

Rabbi Aryeh Malkiel Kotler, Rosh Yeshiva, Lakewood

Rabbi Avika Rabinowitz, Rebbe, Porisov

Rabbi Avrohom Elimelech Biderman, Bnei Brak

Rabbi Biderman, Rebbe of Lelov Nicholsburg

Rabbi Dov Kook, Tiberius

Rabbi Dovid Biderman, Lelover Rebbe, Boro Park, NY

Rabbi Dovid Kohn, Rebbe, Toldos Aharon

Rabbi Dovid Twersky, Rebbe, Rachmastrivka

Rabbi Dovid Yekusiel Aronson, Pardes Hana

Rabbi Eldad Shmueli

Rabbi Eliezer Ginsburg, Rosh Kolel Mir, Flatbush, NY

Rabbi Eliyahu Shiri

Rabbi Elya Ber Wachtfogel, South Fallsburg, NY

Rabbi Ezra Zafrani, Lakewood, NJ

Rabbi Feivish Hager, Kossover Rebbe, Boro Park, NY

Rabbi Landau, Rebbe, Strikov, Bnei Brak

Rabbi Milikowsky, Rebbe, Amshinov, Jerusalem

Rabbi Mordechai Gottlieb

Rabbi Mordeci Sheinberger

Rabbi Moshe ShternbuchRabbi Moshe Tzadka, Rosh Yeshiva Porat Yosef, Yeruslayim

Rabbi Nachman Biderman, Jerusalem

Rabbi Noson Zeigelbaum, Dayan, Vien, Boro Park, NY

Rabbi Pinchas Eliyahu Shadday, Rosh Yeshiva, Jerusalem [18]

Rabbi Pinchas Shuv [19]

Rabbi Rabinowitz, Rebbe, Biala, Bnei Brak

Rabbi Raphael Szmerla, Lakewood

Rabbi Ravid Nagar

Rabbi (Rebbe) of Pinsk Karlin, Jerusalem

Rabbi Roth, Rebbe, Shomrei Emunim

Rabbi Shalom Arush, Jerusalem

Rabbi Shmuel Kamenetsky, Rosh Yeshiva, Philadelphia

Rabbi Shmuel Yaakov Kohn, Rebbe, Toldos Avrohom Yitzchok

Rabbi Tzion Buganim

Rabbi Yaakov Meir Shechter, Breslov, Jersusalem [20]

Rabbi Yakov Adas, Jerusalem

Rabbi Yakov Shiknazi

Rabbi Yehuda Sheinfeld, Jerusalem

Rabbi Yitzchak Kohen, Yeruhalayim

Rabbi Yosef Asyag

Rabbi Yosef Tzvi Zimbal, Lakewood, NJ [5]

Rabbi Yosef Tzvi, Dushinsky, Rebbe, Jerusalem [21]

Rabbi Zemba, Lakewood, NJ

Rabbi Zev Epstein, South Fallsburg, NY

Vizhnitzer Rebbe of Monsey


[1] former rav of Bikur Cholim Hospital and author of Sefer Tiferes Shmuel

[2] Dayan, Sefardic community

[3] Rosh Yeshiva, Chabad, Israel

[4] Rebbe of Khal Chaseidei Yerushalayim


[6] Rebbe of Mishkanos Haroyim

[7] Grandson & successor of Rabbi Avigdor Miller z”l

[8] Rav of Khal Chareidim

[9] Posek, dayan, author of Shu’t Vayoshov Moshe

[10] Grandson of Rabbi Ovadia Yosef z”l

[11] Rosh Kollel Lomdes Yirosecha

[12] Elder Mashpia, Breslov

[13] Rav and Rosh Kolel, Chelek Levi

[14] Rosh Yeshiva, Philadelphia

[15] Eida Chareidis

[16] Rosh Kollel Giboirey Hachayil

[17] Rav of Khal Mishkanos Haroyim

[18] Rosh Yeshivat Botzina Kadisha

[19] Rav of Kehilos Ishei Yisroel & Mishkan Aharon

[20] Mekubal and elder Breslov Mashpia

[21] Rebbe of Dushinsky

Tuesday, July 27, 2021

מחאה לדברי ראש הממשלה


בשם יהדות העולם, אני חייב להשמיע את מחאתי ולמחות בכל התוקף למילותיו המפלגות והמזעזעות להפליא, של ראש ממשלת ישראל ביום חמישי האחרון, ושוב, בשיא החוצפה, חזר על דבריו ביום ראשון.

בתקופה הנוכחית, חשוב מאי פעם, לשמור על אחדות עמנו בכל מחיר.

אסור לנו לעולם, למנוע מיהודי כניסה לבית כנסת, לבית מדרש, או לכיתת לימוד, או מלהשתתף בתפילה בציבור או בלימוד התורה ברבים, כיוון שזו זכותו המקודשת מלידה של כל יהודי מינקות. "תורה ציווה לנו משה מורשה קהילת יעקב" ואף קודם לכן, עוד מרחם אמו, כידוע שנשים צדקניות בהיסטוריה היהודית באו באופן קבוע לבית המדרש, כדי שהעוברים שבכריסן  יוכלו לשמוע את המילים המתוקות של לימוד תורה ברבים.

בית כנסת הוא ביתו של כל יהודי ללא יוצא מן הכלל. "מה טובו אוהליך יעקב משכנותיך ישראל".

תפילותינו אינן שלמות אם אפילו אחד מבני הקהילה אינו נכלל, ואפילו חייבים לשתף את פושעי ישראל להצטרף אלינו בתפילותינו, כדי שתפילתנו תישמע במרומים.

כל מאמץ להדיר יהודים מבית הכנסת מהווה מתקפה חמורה וחסרת תקדים על שלמותו ואחדותו הבלתי ניתנת לערעור של העם היהודי, בארץ ישראל ובעולם כולו.

בהיסטריה וקנאות שלהם לדאוג לבריאות הציבור כביכול, במדיניות המטופשת שמנסה לפלג ולהרחיק בין יהודים, הם מצליחים רק לסכן את בריאותה וביטחונה של ישראל בפועל, על ידי הפרת הסוד האמיתי של כוחנו, שהוא באחדותנו.

"מפני חטאינו גלינו מארצנו".

נאום שנאה כזה נגד יהודים משמש רק להנצחת הסיבה שבגינה גלינו מלכתחילה, שנאת חינם, שנאה חסרת טעם.

לא זו בלבד שזו מתקפה חמורה על אחדותנו, אלא זו גם פגיעה חמורה בערכי התורה. הניסיון למנוע מיהודי להגיע לבית הכנסת או לכיתת הלימוד, מריח כמו גזירת שמד נוסח אנטיוכוס, אדריינוס ובולשבקים ימ"ש, גזירה נגד קיום מצוות התורה וקיום עמנו.

כשליחו וכתלמידו של הרבי מליובאוויטש, עלי להעלות את דבריו הנצחיים:

יש שלוש שלמויות, שלושה דברים שיש לשמור על שלמותם ולא משנה מה, ושלשתם תלויים זה בזה:

1. שלמות התורה

2. שלמות העם

3. שלמות הארץ

 רטוריקה מפלגת ומדיניות כה בלתי צודקת פוגעות בשלמות העם וגם בשלמות התורה.

 עם ישראל!

שמעו נא דבריי.

 אל תאמינו למנהיגות המסוכנת ולנביאי השקר שמבטיחים לכם ביטחון ו"חזרה לשגרה", רק אם אתם מוכנים לקבל את עריצותם, את דחיקתם לשוליים ואת ההתעללות באנשים המסרבים לקבל את זריקת הניסוי הבלתי מוצדקת שלהם.

 אל תטעו בתחושת הביטחון הכוזבת שהם מבטיחים לכם, אם רק תמשיכו לציית.

 הם לא יכולים ולא ישיגו שום דבר טוב על ידי השמצה ועל ידי פגיעה בשלמות העם ושלמות התורה.

 אל תאמינו לשקרים ולכזבים המוחלטים שלהם. אל תקבלו את מדיניות העריצות שלהם, המבוססת על נתונים מוטים, צנזורה ודיכוי.

 מאות מדענים עצמאיים ומומחי רפואה בישראל ובעולם הזהירו מפני הסיכונים הקטלניים הקשים בזריקה זו.

 מאות רבנים וחכמי תורה חשובים אסרו באופן מוחלט על השימוש בה.

 הממשלה מנסה לדחוק הצידה את כל המומחים הללו, ומאיימת לדחוק ולהרחיק את כל היהודים, ששומעים לרבנים הללו בהתאם להלכה היהודית האמיתית.

זו מתקפה מזעזעת וחסרת תקדים על היהדות ועל הקהילה היהודית, המנסה לקרוע את עמנו לשני מחנות, הרוב נגד המיעוט. התורה מוכיחה אותנו "לא תתגודדו" - לא תעשו את עמנו אגודות אגודות - אל תפצלו את הקהילה היהודית למחנות נפרדים ומפולגים, שיאלצו יהודים לא מחוסנים להקים בתי כנסת משלהם.

 פלגנות חסרת בושה שכזו, לא נראתה מימי השבתאים והפרנקיסטין ימ"ש, וכעת הגיע הזמן של כולנו - גם אלה שנכנעו לזריקה וגם אלה שבשום אופן לא יכנעו לזריקה - להתכנס יחד למען הישרדות עמנו.

 אל תאפשרו להם לערער את עַרָכינו ולטעון ל"פיקוח נפש" כדי להצדיק את מעשיהם האפלים. זה בדיוק ההפך:

 פיקוח נפש של שישה מיליון יהודים תלוי בצורה מסוכנת, במיוחד בשל המתקפה הבלתי מרוסנת שלהם על אחדותנו, על דתנו, על חירותנו ועל זכויות הפרט.

 איננו יכולים לאפשר לפוליטיקאים להתפשר בפזיזות על שלימות התורה ושלימות העם ולהעמיד את כולנו בסכנה קיומית גדולה.

 לראש הממשלה ולממשלת ישראל אנו אומרים:

מספיק! ימי העריצת שלכם על עמנו, תמו. אנו דורשים להפסיק את המדיניות הבלתי נסבלת הזאת ואת דברי השנאה , הכפיה והאפליה. אנחנו לא נציית.

אתה לא תצליח, והצדק ייעשה.

ראה הוזהרת.

לעם ישראל אני מסכם:

בואו כולנו נחזק את האמונה והביטחון שלנו בבורא עולם ומנהיגו, ברופא כל בשר, כדי להגן עלינו מכל התחלואים והסיכונים, הן האמיתיים והן המדומיינים.

חזקו את מערכת החיסון שלכם בשיטות ריפוי טבעיות שנוסו והוכחו במשך מאות ואלפי שנים, לא באמצעות שתלים גנטיים שנוצרו בהיי-טק, שגורמים לקרישי דם, נזקים נוירולוגיים, בעיות רבייה ומוות.

הפסיקו לקיים את מדיניות האפרטהייד בחסות המדינה אשר מפרידה ביננו שלא בצדק ומרחיקה יהודים בריאים מבית הכנסת ומבית המדרש.

התנגדו, בשם התורה ולמען עם ישראל.

ובוודאי שה' יברך את מאמצינו ואת כוחנו המוסָרי, והאמת תגבר, שכן אמת מארץ תצמח - האמת תצמח לעולם כולו מהארץ,

כלומר מארצנו הקדושה, שעל ידי שמירת שלימות התורה ושלימות העם, תהיה לנו שלימות הארץ האמיתית, שלמותה הטריטוריאלית של ארצנו הקדושה, ובוודאי נזכה לבנין בית המקדש השלישי, ע"י משיח צדקנו יבוא ויגאלנו ויוליכנו קוממיות לארצנו, תיכף ומיד ממש.

Protest the Prime Minister's Hate Speech

On behalf of world Jewry, I must voice my most vehement protest to the shockingly divisive and insolent words spoken by Israel’s Prime Minister this past Thursday, and then brazenly reiterated yesterday.

At this perilous time, it is more critical than ever before in history to preserve the unity of our people at all costs.

We may NEVER exclude a Jew from entering a synagogue or study hall, or from participating in public prayer or Torah study, which is the inviolable birthright of every single Jew from infancy, תורה ציוה לנו משה מורשה קהילת יעקב, and even before that, from his mother’s womb, as saintly women in Jewish history regularly attended study halls so that their unborn fetuses could hear the sweet words of Torah study.

A synagogue is the home of every single Jew without exception. מה טובו אוהליך יעקב משכנותיך ישראל.

“How goodly are your tents, O Jacob, your dwelling places, O Israel.”

Our prayers are incomplete if even a single member of the community is excluded, and even sinners must join us in person in order for our prayers to be heard on high.

Any effort to exclude Jews from synagogue is a grave and unprecedented assault on the integrity and unassailable unity of the Jewish People, both in the Land of Israel and worldwide.

In their self-righteous hysteria for so-called public health, such foolhardy policies that attempt to divide and alienate fellow Jews only serves to jeopardize the actual health and security of Israel by violating the true secret of our strength, our unity.

Because of our sins we were exiled from our Land. מפני חטאינו גלינו מארצנו.

Such hate speech against fellow Jews serves only to perpetuate the reason we exiled in the first place, senseless hatred.

Not only is this an egregious assault on our unity, but it is a grave breach of Torah values. Attempting to prevent a Jew from attending synagogue or study hall reeks of a גזירת שמד, a decree against Torah observance.

As a lifelong emissary and disciple of the Lubavitcher Rebbe, I must invoke his timeless words:

There are three שלימויות, three things whose completeness must be preserved no matter what:

1. Completeness of the People, שלימות העם

2. Completeness of the Torah, שלימות התורה

3. Completeness of the Land, שלימות הארץ

Such divisive rhetoric and unjust policy is denigrating and jeopardizing both שלימות העם AND שלימות התורה.

People of Israel:

Do not believe your compromised leadership and false prophets who promise you safety and a “return to normal” but only if you tolerate their tyranny, marginalization and abuse against individuals who refuse to comply with their unjust experimental injection.

Do not be fooled by the false sense of security that they promise you if you only will continue to comply.

They cannot and will not accomplish anything good by denigrating and being פוגע in שלימות העם and שלימות התורה.

Do not believe their lies and utter falsehoods. Do not accept their tyrannical policies that are based on skewed data, censorship, and suppression.

Hundreds of independent scientists and medical experts in Israel and worldwide, have cautioned against the grave mortal risks of this injection.

Hundreds of leading rabbanim and Torah scholars have categorically prohibited its use.

The despotic government is attempting to sideline all these experts, threatening to marginalize and alienate all the Jews who heed these rabbis in accordance with genuine Judaic law.

This is a shockingly unprecedented assault on Judaism and the Jewish community, attempting to rent asunder our people into two camps, the majority against the minority. The Torah exhorts us לא תתגודדו לא תעשוהו אגודות אגודות – do NOT split the Jewish community into separate camps at odds, forcing nonvaccinated Jews to form shuls of their own.

Such brazen divisiveness has not been seen since the dark days of Sabbateans and Frankists, may their names be erased, and it is now the time for all of us – both those who succumbed to injection and those who resist injection – to come together for the sake of the survival of our people.

DO not allow them to subvert our values and claim “pikuach nefesh” to justify their dark deeds. It’s PRECISELY the opposite:

Pikuach nefesh of six million Jews hangs perilously in the balance, specifically DUE to their unprecedented assault on our unity, our religion, our freedom, and on individual rights.

We cannot allow politicians to recklessly compromise on שלימות התורה and שלימות העם and put us all in great existential danger.

To the Prime Minister and the government of Israel, we say:

ENOUGH! Your days of tyrannizing our people is OVER. We demand an end to these intolerable policies and hate speech. We will NOT comply.

You will NOT succeed, and justice WILL be served.

You have been warned.

To the people of Israel, I conclude:

Let us all strengthen our Emunah and bitachon in בורא עולם ומנהיגו, in the Healer of all flesh, to protect us from all ailments and risks, both real and imagined

Strengthen your immune system with natural healing methods that have been tried and proven for centuries and millennia, not with high-tech genetic implants that cause blood clots, neurological damage, reproductive problems, and death.

STOP complying with state-sponsored apartheid policies that unjustly divide us and marginalize healthy Jews from synagogue and beit midrash.

Resist, in the name of the Torah and for the sake of Am Yisrael.

And surely Hashem will bless our efforts and our moral fortitude, and the truth prevail, since אמת מארץ תצמח – the truth with emerge to the entire world from THE Land, ארץ,

I.e. ארצנו הקדושה, our holy land, that by us preserving the integrity of שלימות התורה and שלימות העם, we will have true שלימות הארץ, territorial integrity of our holy land, and we’ll surely return to G-d’s Holy Home atop the Temple Mount, in the Third Beit Hamikdash, may it be rebuilt in the most immediate future. Amen.

Thursday, July 22, 2021

No Useless Human

There is not a single human being on earth who is “useless.”

Every individual has a “usefulness” of infinite value.

He or she has a unique personality, wisdom, and character, that no one else on earth possesses.

This individual reflects his or her Divine Creator in an inimitable and exclusive way. Consequently, every human being is indispensable, precious, and irreplaceable. 

There is nothing “useless” in this person’s eating, drinking, or breathing. G-d did not create this individual by mistake. There is a deep, inscrutable purpose in this person’s existence that no one could every fathom. In fact, the world could not possibly exist without this person’s existence.

Every breath that this individual exhales is giving back to the Cosmos. It’s a unique act of praise to his or her Creator that no one else can replicate, and no two breaths are the same.

The only thing that’s truly useless is the depraved attitude that deems any human being as a “useless eater.” Such irreverence is irredeemably perverse. It is the most egregious form of blasphemy and rejection of the Divine. Such foolish insolence is truly detestable and intolerable.

Proponents of this skewed and utterly useless attitude are truly the closest a human can get to true uselessness, but truth be told, there is some use even for such incorrigible degenerates. 

By repenting their evil ways, they can prove their worth. Otherwise, they are useful in serving as a bad example, in demonstrating just how incredibly prone a human is to error and fundamentally-flawed thinking. Their doom is likewise useful in causing G-d’s Name to be sanctified in the world. “When the wicked perish, there is joy.” [Proverbs 11:10]

So may all Your enemies perish, O G-d.  [Judges 5:31]