Open Letter to Chabad rabbis
בס"ד
5 Menachem Av 5779[1]
To the esteemed Rabbonei Anash[2] who
preside over Anash communities throughout New York State, and especially the
esteemed members of the Beis Din Tzedek of the Rebbe’s own neighborhood, Crown
Heights, שליט"א
And to all Anash in Crown Heights,
New York State, and throughout the world, שיחיו
Peace and blessing.
News of a painful and deplorable
situation has reached my ears, and I must bring it to your urgent attention.
Rumor has it that Rabbonei Anash of
certain locations have given their imprimatur to administrators of numerous
Anash schools and yeshivos to exclude children who haven’t received all the
vaccines required by New York State’s mandatory vaccine schedule, which
includes the Hepatitis-B vaccine. This rumor is bizarre and disturbing.
Of course, a child who hasn’t been
immunized against Hepatitis-B poses no risk to anyone. Hepatitis-B can only be
spread through intercourse, drug needles or blood transfusions. In fact, an
individual who is sick with it may even attend school, as it’s not contagious
through casual contact. There is no halachic or hashkafic reason that obliges a
parent to give their child this vaccine, and there is absolutely zero halachic
basis for coercing parents to submit to this state requirement.
Even the rabbinic adage “Do not
separate yourself from the congregation” clearly does not apply in this case[3], as every shot,
vaccine or injection poses some risk (albeit minimal) to its recipient. Indeed,
every needle puncture is considered a חבלה, a wound which
halacha prohibits inflicting upon oneself[4] unless it is
medically indicated for an actual and necessary refuah to this specific
individual, a healing procedure that the Torah requires because of ורפא ירפא,
“…he shall surely heal” (his injured victim.) Surely our sages would never wish
us to submit to possible risk or halachically-unjustifiable behavior just for
the sake of “not separating from the congregation.”
(It should be noted that the NY State
legislature is planning to add numerous other shots to the list of mandatory
vaccines in the near future, including HPV, a vaccine that has been linked to
infertility in girls, ה'
ישמרנו.)[5]
Needless to say, it’s the exclusive right
and prerogative of each individual to choose or decline this vaccine for himself
and his children. As such, the recent law passed in New York State to bar a
child from school (simply for not having been vaccinated for Hep-B) is unlawful
and a violation of a parent’s First Amendment rights, as well as the most basic
G-d-given rights of bodily autonomy and personal obligation to safeguard one’s
own body from risk or unnecessary חבלה.
But more importantly, this law is a
grave violation of our holy Torah which requires us to maintain schools that
educate all children without exception. Nearly two-thousand years ago, in the
days of Yehoshua ben Gamla[6], our sages
enacted a communal obligation on every single Jewish community throughout the
world to hire Torah teachers for all children of the city[7]. Any city that does
not comply and does not have school-teachers for all its children is duly excommunicated
until they comply with our sages’ ordinance[8],
since the world only exists in the merit of the breath of the mouths of Jewish
school children, a breath that has no sin, etc.[9]
No child is excluded from this
communal obligation. Even a child who cannot read[10]
or whose parents cannot afford tuition must
be allowed to attend. The only valid halachic reason a teacher (and community)
is exempted from teaching a student is actual incapacitating illness of the
student.[11]
Actual, not theoretical illness based on statistical models or speculative
probabilities. Whoever wishes to interpret the halacha differently or
nonliterally bears the onus of proof.
It
goes without saying that it is patently forbidden to exclude any Jewish child
from attending school and studying Torah for any other reason, how much more so
because of an unlawful state ordinance that opposes the law of our holy Torah.
In
light of the above, I was shocked to hear the recent disturbing news, that at
this present time, thousands of Jewish children in your state and hundreds of
Jewish children in your community have been wrongly ousted from their schools
and yeshivos and are not permitted to return to school this coming Elul.
This
horrific news has reached me davka at this tragic time of year, the Nine Days
in which we mourn the destruction of the first two Holy Temples. The present
dire situation invokes our sages’ ominous words:
"Rav
Hamnuna said: Jerusalem was destroyed only because schoolchildren there were
interrupted from studying Torah, as it is stated: '[And I am filled with the
wrath of Hashem, I cannot contain it], pour it onto the children in the
street...' (Yirmiyahu 6:11). Rav Hamnuna explains: What is the reason that the
wrath is poured? It is because 'children are outside in the streets' and are
not studying Torah." [12]
And
here we are, 1,950 years later, Jewish children are yet again “outside on the
streets,” being barred from attending school, “interrupted from learning Torah.”
This outrageous situation worsens from day to day, and not one single word of
protest… ואין פוצה פה ומצפצף!
What
has happened to our rabbinic leadership? Why the silence? Why the inaction?
Who
is taking responsibility for these children!?
The
silence is deafening.
Numerous
administrators have been asked: “Hayitochen? How can you throw out this
child? Did you get a heter from a rov?”
They
respond affirmatively, that rabbonei anash have granted them a heter and rabbinic
stamp-of-approval to oust these children from school!
Hoyo
lo sihye! Rachmono
litzlan. Heaven forfend! Have we sunken so low that such obvious and basic
Torah principles have eluded our rabbinic leadership?
Let’s
judge our rabbis favorably and assume that this rumor is not accurate, and that
administrators are acting independently of any rabbinic imprimatur. In that
case, the question must be asked: why haven’t we heard even one single word of
protest from any of our rabbonim?
Is
it an example of Talmudic logic, “since they were silent, we may infer that
they approve?”
Let’s
recall the urgent words of the Rebbe, leader of our generation, regarding a
similar situation:
If with regards to anything that a person sees or hears, one
must contemplate (as explained above), how much more so with regards to
something that affects an entire state in which millions of Jews reside, may
they increase, and among whom hundreds of thousands of Jewish children who are
not receiving any education with regards to Judaism…
Everyone
is sitting idle. Not one word of protest.
There
are rabbis, scholars, educators, G-d fearing people, public activists, etc.
No
one is Heaven-forbid wasting their time… They’re all busy. They are all
occupied with Torah and mitzvos.
But
there are hundreds and thousands of Jewish children wandering the streets – each
one of them is more precious than gold –
And
I’m continuously urging: how can this continue!?
Why
is everyone preoccupied with everything else, and this critical issue is brushed
to the corner?
And
when they are prodded on the issue, they respond with a sigh.
They
convene a meeting, draft a resolution…
You
must do something for this child!
You’re
preoccupied?
Surely
if G-d was able to designate time for all your other matters, matters in the
plural, He will certainly give you the time to rescue a Jewish child.
How
much more so if you can rescue – each person to the best of his ability – tens
of Jewish children!
[Enough]
excuses that you already drafted a resolution or organized a meeting… We need
action!
What
is actually being done for the Jewish child on your street corner? Or on the
block of your synagogue or study hall!?
You
may be preoccupied with lofty matters, but it does nothing for this child! He
continues to drift with the influences of the street, and from day to day his
spiritual well-being worsens – for a child must be educated in his youth – and
with every day that passes while the child is in confusion it becomes
increasing difficult to redirect him to an orderly lifestyle [of Torah
education].[13]
Of
course, one might argue that the Rebbe was referring to children who attend
public school and whose parents don’t teach them about Yiddishkeit at home, etc,
and here we are discussing children of Anash whose parents are Torah-observant and
presumably value the mitzva of “You shall teach them to your children,” etc.
However,
bear in mind that a significant number of Anash parents are themselves
returnees who never had a formal yeshiva education and are not capable of
teaching their children chumash, navi, etc. These children are surely doomed to
be left without any chinuch at all. Furthermore, even children whose parents
have yeshiva educations will undoubtedly be roaming the streets in boredom,
especially those whose both parents work all day long.
Let’s
remember the old adage of chassidim: “Even though he has not sinned, he
is still a Jew.” A fellow Lubavitcher is also a Jew, and a Lubavitcher child is
no less Jewish than any other Jewish child.
Throwing
a Jewish child out of school is akin to a death sentence, in the spiritual
sense at least. This sad fact has been tragically borne out time and time again
in recent years.[14]
It’s clear that it is dire pikuach nefesh to keep each precious Jewish
child in school, unless for some serious life-threatening reason.
Can
it be that Rabbonei Anash deem not getting immunized for Hepatitis-B vaccine to
be a seriously life-threatening condition that warrants quarantining the child
from his peers?
Is
this seven-year-old indeed a public-health risk? Of course he isn’t. That is
utter nonsense.
Don’t
counter that these parents are at fault for refusing to obey state law to
immunize their child for Hep-B etc. This fact is irrelevant to our communal
obligation to educate this child. Imagine the state would decree that it is
forbidden to put tefillin on a Jew who is delinquent on his state income taxes?
Are we then required to obey such a dina d’malchusa!? Of course not.
It’s obvious that dina d’malchusa dina[15]
was not said when the government’s law opposes the law of the Torah.
Think:
could you imagine the Rebbe agreeing to obey such an unjust law that requires
us to ignore a Jew who hasn’t paid his speeding tickets? Would he approve of
barring a Jewish woman from the mikva because she hasn’t paid her parking
tickets to the city or state? Would the Rebbe agree to barring such a Jew from
shul, to deprive him from hearing shofar or megila or from attending a Torah
class!? Why is seven-year-old Mendel from Crown Heights any worse?
If
the rumor is indeed accurate, and any single rabbi of Rabbonei Anash has permitted
such bizarre conduct, to exclude Jewish children from school/yeshiva because of
non-compliance of the state’s mandatory vaccine schedule, then we – all of
Anash and all the Rebbe’s shluchim – are obligated to turn to these rabbonim
and demand: “מהיכן
דנתוני – what is
the source of your halachic ruling!?”
Where
have you found a source to permit interrupting Tinokos shel beis Rabbon (Jewish
school children) from their studies, something that halacha does not permit us
to do even for the construction of the Beis Hamikdash!?
And
if there is no source, no precedent, no rhyme or reason to this bizarre psak,
then we – all of Anash, shluchim, and anyone who goes by the nickname chossid –
are obligated to protest this errant psak with all our being.
Therefore,
“in a place where there is no man,” in the stunning and appalling silence that prevails
throughout Lubavitch, there is no choice but for me to be the first one to
sound my voice in dire and urgent protest.
I
hereby protest this horrific situation and this lapse of rabbinic leadership
that exists in Anash communities throughout New York State, and most
shockingly, the Rebbe’s own community. An outrageous and unprecedented Chilul
Hashem and Chilul Sheim Lubavitch, Hashem yeracheim.
A
colossal failure of leadership in Lubavitch that is unprecedented in the annals
of chabad history…
It
is not my intent to point fingers or accuse any one individual rabbi, Heaven
forfend. With humility, I ask forgiveness in advance to any one person who
feels slighted. But please understand that when Chilul Hashem is at stake,
there can be no silence and no limud zechus.
I
hereby make this protest on behalf of all Lubavitch, but surely all others
ought to follow suit and protest this dire situation themselves. Everyone ought
to protest, all Anash from every corner of the earth, and certainly of Crown
Heights, and even any person who cherishes the Torah and its commandments,
irrespective of anyone’s position on vaccines. This protest has nothing to do
with vaccines. It is simply about barring Jewish children from learning Torah
for no valid reason.
Our
protest is unequivocal and unambiguous. We deplore the shameful actions of
brazen school administrators. We deplore misguided rabbinic rulings that are
causing such an unthinkable stumbling block in the Rebbe’s neighborhood and
elsewhere. We protest the silence, inaction, idleness, and indifference to the
horrible travesty that has been committed against innocent Jewish school
children, Tinokos shel Beis Rabbon. We condemn the singling out of these
precious children, “each one more precious than gold.” We condemn the bizarre
treatment they’ve received from administrators and directors, as if they’re
lepers or untouchables, Hashem yishmor, to be publicly humiliated,
scorned, and neglected by those who are supposed to represent Torah education!!
We
turn to these rabbonim (if the rumor is indeed true) and say with great sorrow:
With
all due respect, this is not a correct ruling. Is not a true psak din according
to the Torah[16]. You are in grave error.
A
non-Jew may not decide which child is or isn’t entitled to a Jewish education.
What
does a non-Jew have to do with – l’havdil – tinokos shel Beis Rabbon,
holy of holies!?
Let’s
recall the timeless words of the Previous Rebbe (Rayatz), moments before his
journey to exile in Kastrama on the Third of Tamuz 5687: [17]
We did not depart from the Land of Israel of our own free
will, nor shall we return to the Land of Israel by virtue of our own capabilities.
G‑d, our Father and King, has sent us into
exile. He, may He be blessed, shall redeem us and gather in the dispersed from
the four corners of the earth, and cause us to be led back firmly and proudly
by Moshiach, our righteous Redeemer — may this occur speedily, in our times.
However,
all the nations of the world must know this: Only our bodies were sent into
exile and subjugated to alien rule; our souls were not given over into
captivity and foreign rule.
We
must proclaim openly and before all that any matter affecting the Jewish
religion, Torah, and its mitzvot and customs is not subject to the coercion of
others. No one can impose his belief upon us, nor coerce us to conduct
ourselves contrary to our beliefs.
It is
our solemn and sacred task to cry out and state with the ancient steadfastness
of the Jewish people, with courage derived from thousands of years of
self-sacrifice: “Touch not My anointed nor attempt to do evil to My prophets.”[18]
It’s
high time that all those who follow in his path – all chassidei Chabad, i.e. Anash,
shluchim, and certainly Rabbonei Anash – should declare as one: “Touch not my
anointed – these are tinokos shel beis rabban!” It’s time for us all to stand firm
and steadfast and oppose this unlawful decree. It’s time for us to care for
each and every Jewish child, even the Lubavitcher child from your street corner
whose parents have a different opinion from you about Hep-B vaccine. It’s time
for us all to ensure that every Jewish child in our neighborhood be entitled to
learn Torah with other children, as is his Divine right. It’s time we refuse to
abandon even one single child, even if the government threatens to shut down
our entire school. Like the Rambam rules:
If gentiles will demand one of a group of women, saying:
"Yield us one of among you and we will defile her, if not we will defile
you all", let all be defiled, rather than surrender to them one soul in
Israel. [Mishna, Terumos 8:12]. Likewise, if gentiles will say to a group of
men: "Yield us one of you and we will kill him, if not we will kill you
all", let all of them be killed rather than surrender to them one soul in
Israel. If, however, they single out the one, saying: "Give us that man,
if not we will kill you all", if he be guilty of a capital crime, as, for
example, Sheba son of Bichri [Samuel II 20:1], they may surrender him to them,
but it is not commendable to advise them to do so; if he be not guilty of a
capital crime, they all must submit rather than surrender them one soul in
Israel. [19]
Let’s
remember that this timeless psak din from the Rambam is Yesodei Hatorah,
the foundations of our holy faith. It is non-negotiable.
Let
no one argue that this young child has the halachic status of Sheva ben Bichri,
since his parents deprived him of immunity to Hep-B for example, and
consequently, they themselves are guilty for depriving him of an education,
etc. This is a specious and spurious argument. For one, even if it were true
that this child is akin to Sheva ben Bichri, deserving to be singled out and
barred from school, the Rambam would rule that it is not commendable to advise
the administration to do so. How much more so when the child is not guilty of
the death penalty according to the Torah, and clearly does not have the status
of a rodef (one who is actively endangering others), as he does not endanger anyone
by not being immunized for Hep-B. How much more so is it forbidden to prevent
him from learning Torah with other children. Let the non-Jews shut down the
entire school but let us not abandon even one soul in Israel![20]
Let
no one counter that the benefit of the public outweighs the benefit of the
individual[21],
as that would apply if the individual were directly affecting a negative
influence on others. Here, we are discussing a child who simply wants to learn,
as is his inviolable right al pi Torah, but the non-Jews decreed that he
may not attend and may not learn, in direct opposition to Torah
law. His presence in the classroom is not detracting from the public’s benefit
in any way, if not for the unlawful and oppressive non-Jewish decree itself.
If
only all Rabbonei Anash and all their adherents would rally together to stand
up for something so basic, elementary, and essential, to insist on defending the
right of all Jewish children to learn Torah without compromise and without
abandoning even one student. Halevai the greater Anash community would
muster the courage and clarity to come together to oppose this unlawful edict.
But
alas, instead, to our great sorrow, we see the exact opposite. Our rabbonim sit
silently with folded arms, looking on passively as hundreds and thousands of
Jewish children are ousted from school to roam the streets. As mentioned, the
situation deteriorates from day to day, in the Rebbe’s neighborhood, Hashem
yeracheim… A shame and ignominy to all residents of the neighborhood, and to
all Anash worldwide, and most importantly, to the Rabbonim and Morei D’asro,
upon whom lies the full responsibility for this appalling situation in their
midst. And yet we hear nary a word of protest from any Rov of Anash anywhere.
Silence from Merkos L’inyonei Chinuch. Silence from Aguch. Silence from
everyone. Shomu shomayim[22].
Where
is the “Geon Yaakov,” the yiddishe shtoltz, the stuff a Chabad chossid is
made of? Where is the mesiras nefesh of a chossid to stand up to any opposition
to the observance of Torah and mitzvos, as our holy Rebbeim taught us by living
example, and as the Previous Rebbe paved the way for us with his fearless
stance against Stalinist Russia, when he proclaimed for all nations of the
world: “Touch not My anointed!” !? When will we follow the Rebbe’s lead and
refuse to abandon even one single Jewish child? When will Rabonei Anash take an
uncompromising stance on defending tinokos shel beis rabbon!?
Where
is our hiskashrus to the Rebbe when he cried out urgently: “M’darf heren di
gevein fun a yiddish kind! – we must hear the cry of a Jewish child!” !?
At
the time of the writing of this letter, hundreds and thousands of Jewish
children are crying throughout the State of New York and throughout the Rebbe’s
own neighborhood. They’re weeping bitterly, demanding “למה נגרע?
Why are we being deprived of a Jewish education? Why are we being prevented by
our own administrators, rabbeim and rabonim from attending yeshiva with our
friends!? How can it be that we are being prevented from joining our peers for
tefilla b’tzibur and for learning Torah!? How can it be that our rabbonim and
administrators decreed that we be treated like lepers and outcasts, condemned
to stay at home, בדד ישב מחוץ למחנה מקומו – “he shall
sit in solitude outside of the camp”!?
How
can Rabbonei Anash heartlessly ignore the piercing cries of many hundreds and
thousands of Jewish children, including children of Anash on their own
street corner?
How
can any Lubavitcher or any Jew of conscience possibly remain indifferent to the
tears of these children, abandoned by their own community and its leadership!?
No
need to elaborate on such a painful topic. Let’s all work to correct this
situation starting from right now.
My
fervent wish is that Rabbonei Anash have already regretted their inaction (or
worse) until now and are already planning to correct this appalling situation
immediately. Chaval on every moment that this present situation continues.
Let’s remember the Rebbe’s words: “The main thing is action!” Tut
epes far’n kind! – “Do something for the child!”
If
the Rabbonim don’t deem it feasible to order administrators to disregard state
law at risk of being shut down, then at the very least, let’s hear a rabbinic
statement of protest, and let them galvanize their communities to publicly oppose
this unlawful ordinance. More importantly, let them influence their adherents
to open new schools that will accommodate all Jewish children. Let them
urge their community to hire schoolteachers to teach groups of children – 25
children per melamed as required by halacha[23] – and hold classes in shuls, shtibelach,
homes, etc., as was the original takana that each town and community
hire melamdim to teach all the local children, “כל תינוקות שבעיר” without
exception.
Let
these children know that they will not be abandoned, and that the entire
community stands with them and will work tirelessly to ensure that they learn
Torah too, as Chazal decreed for the past two millennia, since before the
churban Beis Hamikdash.
And
let us hope and pray that in these current days, we will merit to construct the
third Beis Hamikdash – and even then, we shall not interrupt tinokos shel beis
rabbon from their holy studies, as the Rambam rules[24] in Hilchos Talmud Torah and repeated it
again in Hilchos Beis Habechira (which we are currently studying), כפליים לתושיה –
And
in order to hasten its construction, which we have been yearning for 1,950
years, let’s prepare ourselves and our communities, especially shechunas
hamelech, Crown Heights, by seeing to it that “all the children of the city” –
the Rebbe’s city – be permitted to attend a Jewish school without interruption,
harassment or hindrances, whether from without or within. In the merit of
ensuring that there is no עולל בחוץ, no Jewish child is left outside the walls
of the school or beis hamidrash, we shall surely merit the Beis Hamikdash
hashlishi built and completed, descended from above, with the complete geula and
the Rebbe at our head, here below 10 handbreadths, and he will redeem us.
May
these days be transformed to days of joy and celebration.
Sincerely,
and stating all the above solely for the sake of the Torah, the honor of our
holy Rebbeim, and for the sake of the precious tinokos shel beis rabban, in the
merit of whose breath the world exists,
Michoel
B. Green,
Shliach of the Rebbe
Westborough, MA
Shliach of the Rebbe
Westborough, MA
PS: With regards to protest, I submitted a
signed affidavit to the judge who is hearing the case against New York State. This
letter is available upon request. Of course, I submitted it as an individual
representing no one other than myself. It is my hope, however, that Rabbonei
Anash, lay leadership, and the mosdos of Chabad, Merkos, Aguch, etc., will all follow
suit and issue formal protests of their own, and work to see the law repealed.
[1] The
week of Parshas Devorim in which we read the words “וטפכם
אשר אמרתם...והם יירשוה” – “And your children whom you had said would be despoiled…
they will inherit it” – a timeless reminder about the most basic tenet of our
faith, that the Torah is a personal and eternal inheritance of every single
Jewish child without exception, as it states: “The Torah that Moshe commanded
us is an inheritance of the congregation of Yaakov,” and that it is
categorically forbidden to deprive Torah education from even once single Jewish
child, irrespective of his age, family background or parents’ life choices.
[2] Note:
“Anash” stands for anshei shlomeinu, figuratively “men of our assembly.”
It refers to all Chabad chassidim. Literally, it means “Men of our mutual
well-being,” i.e. people about whose well-being we particularly care about. Surely
we all ought care about the well-being of the children of fellow Lubavitchers, anshei
shlomeinu.
[3]
Moreover, this adage was stated in Tractate Avos, “Mili d’chasidusa,” teachings
of exemplary piety that exhort the student to go “beyond the letter of the
law.” Surely such laudatory conduct cannot be enforced on the community. Surely
children cannot be barred from school simply because their parents had not
observed a teaching of exemplary piety that is not incumbent on all Jews, not שווה לכל נפש.
[4] See
Igros Moshe Orach Chaim vol. 3 siman 90, written to one who was prohibited from
fasting on Yom Kippur due to a serious health condition, but would have been
able to fast if he’d receive certain injection(s), to which Rabbi Feinstein
ruled that he must eat on Yom Kippur and may NOT receive an
otherwise-unnecessary injection.
[5]
According to recent studies. See https://www.ncbi.nlm.nih.gov/m/pubmed/29889622/
[6] Bava
Basra 21a. Hilchos Talmud Torah by the Alter Rebbe, 1:3.
[7] The
Alter Rebbe’s wording: “בעד כל
תינוקות שבעיר”.
[8] It
should be noted that the Rambam (Hilchos Talmud Torah 2:1) rules that if the
city still refuses to hire teachers for all its children, even after being
excommunicated, then the city should be destroyed! Jewish people must move away
from such a community, which is to be dismantled and abandoned since it would
not provide teachers for its children!
[9] Shabbos
119b. Alter Rebbe’s Hilchos Talmud Torah Ibid. See sources cited in the
footnotes there.
[10]
Yoreh Deah ibid 245:9
[11] Code
of Jewish Law, Choshen Mishpat 334:4.
[12] Shabbos
ibid.
[13] Purim
5747 (printed in Sefer Hisvaaduyos 5747 volume 2, page 618.
[14] “Mosdos
which throw kids out of school are causing them to be broken for life,” said
Rabbi Yosef Y. Braun, member of the Badatz of Crown Heights. View his entire
talk at https://youtu.be/JkF-pmZMpek
. Oddly, we have not heard a single word of protest from him with regards to
the recent situation in which hundreds of local children are being thrown out
of school. His silence is strangely uncharacteristic. Let’s hope to hear his decisive
psak on this urgent matter in the very near future.
[15] “The
king’s law is the law.” See the words of the Rashba in his responsa, which is
quoted by Beis Yosef in Choshen Mishpat siman 26. See also Mishneh Halochos
volume 9, siman 334 and the sources quoted therein.
[16] The
Rebbe’s response when he was told about Rabbi M Feinstein’s ill-advised psak
permitting travel on Zim Cruise Line: "אין זה
פס"ד אמיתי ע"פ תורה"
– according to an article in a recent Chabad publication.
[17] Letter
from 19 Iyar, 5688.
[18]
Jewish children are called “משיחי,” My (G-d’s) anointed, as per Shabbos ibid. According to our
sages, when the verse states: “Touch not My anointed” (Divrei Hayamim I 16:22),
it means “Don’t attempt to prevent Jewish children from studying Torah.”
[19] Mishneh
Torah, Yesodei Hatorah 5:5
[20] The
fact that some of these parents may have disregarded the Badatz’s ruling
concerning MMR is irrelevant, since the state requires numerous other vaccines
for diseases which clearly do not pose a present danger to anyone in the
child’s vicinity. And even if we are to assume (albeit rather presumptuously)
that the Rebbe’s view in favor of vaccinating stands for all vaccines in all
times and all places without exception… does anyone really imagine that the Rebbe
would support throwing Jewish children out of school on that account!? The
Rebbe may have encouraged people to take the polio vaccine, but did he ever
suggest that parents are to be coerced to do so? Or forced into submission by
excluding their children from Jewish schools!? Does anyone truly believe that
it is the Rebbe’s rotzon to punish children for their parent’s lack of
compliance by cruelly depriving them of attending school with their peers!?
[21] The
Rebbe was once consulted by an Israeli yeshiva’s administration who were in
doubt as to whether to evict a student who was negatively influencing other students
but hesitated to oust him since he’d undoubtedly end up in the army with all
its anti-religious influences. The Rebbe responded: “תועלת
הרבים דוחה תועלת היחיד” – “the benefit of the public outweighs the
benefit of the individual.” This student had been actively influencing other
students in a negative way.
[22]
Yirmiyahu 2:12. Roughly translates to “Oy heavens, be astonished about this,”
expressing absolute shock and disbelief.
[23] Hilchos
Talmud Torah by the Alter Rebbe, ibid.
[24] “We
do not interrupt the studies of tinokos shel beis rabban, even for the
construction of the Holy Temple!”
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