Doctors and the Covid Injection

Many are asking:

Should I take the covid injection since so many doctors are recommending it? What if my rofeh yedid* recommends it?

Answer:

There are matters concerning which the Rebbe never said to consult with a rofeh yedid. CT scans during pregnancy is an example. He simply said not to do it, under any circumstances, irrespective of what any doctor says.

Likewise, the Rebbe never said to consult a rofeh yedid about whether one should vaccinate.

Instead, he stipulated that one should take only it if its safety is tried and proven, its safety record is well-established, manufactured by companies with reputations of being incontrovertibly saafe and reliable. We already discussed how none of these conditions apply with regard to the current experimental covid injection.

Consequently, your rofeh yedid has absolutely no authority in this matter, nor does any other doctor, or not even a majority of the world’s doctors. Their view is halachically irrelevant in this discussion. It would be foolhardy and irresponsible to listen to them.

In fact, it’s quite the contrary. Numerous expert doctors have come out against this experimental pharmaceutical product. They warn about the risks of pathogenic priming, and maintain that it carries significant known and unknown risks that include lifelong injury and death.

Shulchan Aruch Harav, Orach Chaim siman 618:5, states categorically that if there are two physicians who caution against fasting and raise concerns that it could cause serious risk to the patient, even if a hundred other doctors insist that it’s safe for the patient to fast, and even if these hundred have superior credentials, the law is that it is forbidden for him to fast, because with regards to uncertainty involving life and death, a stringent ruling is not determined by greater wisdom or greater numbers. Instead, the two who caution that the patient should NOT fast serve as expert testimony, and two witnesses are considered equivalent to a hundred by Scriptural decree.

Halacha requires us to err on the side of caution.

Nearly every time the Rebbe spoke about territorial integrity of Eretz Yisroel, he invoked Shulchan Aruch Orach Chaim siman 329:6, and the laws of pikuach nefesh.

Likewise in our current dilemma, we must stay true and consistent with the Rebbe’s approach.

Shulchan Aruch Orach Chaim siman 618 clearly precludes this injection.

It is categorically prohibited by Jewish law, and that is the end of the discussion.

It doesn’t matter if a preponderance of rabbis still endorses this ill-advised product. It was exactly the same thing with regards to land for peace. Nearly all rabbis supported this foolhardy move due to overwhelming societal, government and media pressure, but that did not change the Rebbe’s stance one iota.

For decades, he stood up as a lone voice maintaining the truth. He was once asked: “But what about the majority of rabbonim who support land for peace?”

The Rebbe replied that Rabbi Yosef Karo only published his Code of Jewish Law after getting the agreement of all the leading rabbanim of the generation, and that the Shulchan Aruch has been universally embraced by all Klal Yisroel. As such, his unequivocal psak din represents the majority view for all Jews of all times. So in fact, the Rebbe’s insistence for shleimus ha’aretz DOES represent the majority view of Klal Yisroel by very definition.

It’s exactly the same here in our current discussion.

By adhering to the Rebbe’s bold example and to the timeless ruling of Shulchan Aruch, we shall surely succeed in safeguarding the health of our families and communities.

אין לנו אלא דברי בן עמרם.

The truth will prevail, since אמת מארץ תצמח. Truth will sprout from the earth, and tzemach is the name of Moshiach... because by boldly and unambiguously asserting the truth, we shall proceed directly to the true and complete geulah, through Moshiach Tzidkeinu, in the most immediate present!