Before anything - this issue requires detailed halachic analysis and writing a superficial piece in the newspaper with no serious halachic analysis when people's lives are at stake is very irresponsible. For a recent article in English which goes into the sources - see file:///C:/Users/User/Downloads/Shomer_Pesaim_Hashem_God_Watches_the_Foo.pdf
Mask Mandates Are Part Of An Anti-Jewish Assault
The title of the article is already delusionary. Mask mandates are not Anti-Jewish. Israel is a Jewish country and the law mandates that people wear masks. If it were Anti-Jewish then only Jews would be required to wear [or not wear] them.
By I-wont-write-his-name b/c it doesn't matter
There is no halachic obligation for a healthy person to wear a mask outdoors – or anywhere else for that matter (with very few exceptions, like in surgery rooms).
By I-wont-write-his-name b/c it doesn't matter
There is no halachic obligation for a healthy person to wear a mask outdoors – or anywhere else for that matter (with very few exceptions, like in surgery rooms).
Why are they necessary in surgery rooms according to your opinion?
Starting with such a definitive statement which goes against many major poskim is problematic to say the least.
The law of “Do not stand over your brother’s blood” is not relevant since the actual risk of not wearing a mask is negligible from a halachic point of view.
The law of “Do not stand over your brother’s blood” is not relevant since the actual risk of not wearing a mask is negligible from a halachic point of view.
We actually don't KNOW the actual risks of not wearing a mask. It is not a ודאי סכנה but a ספק סכנה which ALSO requires us to be careful. Many studies indicate that the risk is very real, making it not negligible from a halachic point of view.
Alleged statistical risks are not a factor in halacha with regards to prevention. For example, halacha prohibits killing a spider on Shabbos even though there is a 1 in 1,000 chance that someone might be at mortal risk if the spider falls into his food (Shulchan Aruch HaRav 316:23).
So according to Halacha, if there is a statistical risk of 50 percent that a certain food is poison - I am allowed to eat it? Of course we take statistics into account!!! Anybody familiar with responsum literature knows that.
The Shulchan Aruch Harav referenced clearly indicates that we DO take statistical risk into account [as do poskim in many many instances]. He just says that we can't allow one to kill a spider on Shabbos b/c it is 1 in a 1,000 that one will be at mortal risk if it falls into his food AND it is unlikely that a spider will fall into his food in the first place and he can just COVER the food so no חילול שבת is justified.
Would you go in a car where the driver killed his passengers one out of every thousand rides? Either would I... Plus, we don't know what the statistical risks are. We just know that over two million have died and over 100 million have gotten sick from a virus where EVERY SINGLE PERSON was infected from someone else.
The fact that doctors recommend that the population at large wear masks is irrelevant. The principle that “authority was granted to a healer to heal” was stated only regarding a physician who has clinically evaluated an individual patient – not regarding physicians making public policy.
The fact that doctors recommend that the population at large wear masks is irrelevant. The principle that “authority was granted to a healer to heal” was stated only regarding a physician who has clinically evaluated an individual patient – not regarding physicians making public policy.
WHO SAID??? Highly debatable. If an individual should listen to doctors then CERTAINLY the community should as communal פיקוח נפש is far more serious.
Furthermore, the authority conferred upon doctors is only to heal. With regards to preventative measures, doctors have a vote, but not a veto (this opinion attributed to Rabbi Chaim Brisker). While in some cases it might be wise to heed a doctor’s advice, it is in no way obligatory (see Igros Moshe, Choshen Mishpat 2:76).
Furthermore, the authority conferred upon doctors is only to heal. With regards to preventative measures, doctors have a vote, but not a veto (this opinion attributed to Rabbi Chaim Brisker). While in some cases it might be wise to heed a doctor’s advice, it is in no way obligatory (see Igros Moshe, Choshen Mishpat 2:76).
We don't know what Rav Chaim said [it was "attributed" to Rav Chaim]. Anyway - Rav Chaim didn't see himself as a posek [he deferred to the local Dayan, Rav Simcha Zelig Reiger]. Klal Yisrael didn't accept Rav Chaim as their posek. We need more sources than this unsubstantiated rumor.
Rav Moshe did not say in that teshuva in the Igros Moshe that one is not obligated to heed medical advice. He writes that smoking is not strictly forbidden b/c שומר פתאים השם which doesn't apply here [see link at the top of this article]. If a diabetic eats chocolate against doctor's orders he is doing a big aveirah.
One may ask: Even if it’s not obligatory, isn’t it still advisable to heed the recommendation of doctors in regards to preventing illness?
The answer is that it is advisable if the advice is (a) for your own personal benefit; (b) based on empirical evidence; (c) not contested by other expert physicians; and (d) carries no risks of its own.
Doctors’ advice on mask-wearing, though, doesn’t meet any of these four criteria:
(a) Masks are promoted as a means to protect the community – not wearers – most of whom are at low-risk of being harmed by the virus in any case;
One may ask: Even if it’s not obligatory, isn’t it still advisable to heed the recommendation of doctors in regards to preventing illness?
The answer is that it is advisable if the advice is (a) for your own personal benefit; (b) based on empirical evidence; (c) not contested by other expert physicians; and (d) carries no risks of its own.
Doctors’ advice on mask-wearing, though, doesn’t meet any of these four criteria:
(a) Masks are promoted as a means to protect the community – not wearers – most of whom are at low-risk of being harmed by the virus in any case;
Tosfos in Bava Kamma writes that one must be MORE careful not to cause harm than one is not to be harmed.
"most of whom are at low-risk of being harmed by the virus in any case" - How do you know that most are low risk at being harmed. For goodness sakes, EVERYBODY is getting this [or so it seems].
(b) There’s no direct evidence that asymptomatic transmission is even a major factor in this disease or that masks prevent transmission in such cases. The belief that they do is based on statistical models, which have no legitimacy in halacha;
(b) There’s no direct evidence that asymptomatic transmission is even a major factor in this disease or that masks prevent transmission in such cases. The belief that they do is based on statistical models, which have no legitimacy in halacha;
Statistical models DO have legitimacy in Halacha.
We don't know exactly how, when and where this virus is transmitted. We just know that it is HIGHLY contagious, obligating us to be careful.
(c) There are plenty of medical experts who oppose mask-wearing for healthy individuals (see www.americasfrontlinedoctors.com, for example).
(c) There are plenty of medical experts who oppose mask-wearing for healthy individuals (see www.americasfrontlinedoctors.com, for example).
99.99 percent of the medical establishment says to wear masks. Would you invest in a stock where 99 percent of the experts told you that you will lose all your money?? So why do you follow the 0.00001 percent of doctors who say not to wear masks??
(d) Wearing a mask entails risks that are well-documented by OSHA and numerous expert physicians.
(d) Wearing a mask entails risks that are well-documented by OSHA and numerous expert physicians.
Has wearing a mask killed over two million people and gotten over a hundred million sick? So why is it more dangerous than Covid??
Consequently, the current mask policy is not halachically advisable except possibly for individuals at heightened risk, for whom it might be advisable – although not obligatory – to wear an N-95 mask that might afford them some sort of protection.
Consequently, the current mask policy is not halachically advisable except possibly for individuals at heightened risk, for whom it might be advisable – although not obligatory – to wear an N-95 mask that might afford them some sort of protection.
Tell that to Rav Asher Weiss, Rav Avigdor Nevenzahl and a thousand other poskim who disagree.
In addition to the above considerations, there are actually halachic problems with wearing a mask:
In addition to the above considerations, there are actually halachic problems with wearing a mask:
Wow!!! Where is this going??
1) It’s inappropriate to stand before a king wearing a mask on one’s face. How much more so to stand before the King of Kings and pray. (See the recent teshuvah by Rabbi Moshe Shternbuch on this topic.)
1) It’s inappropriate to stand before a king wearing a mask on one’s face. How much more so to stand before the King of Kings and pray. (See the recent teshuvah by Rabbi Moshe Shternbuch on this topic.)
Trust me - the King of Kings wants you to wear a mask if not wearing one might endanger your life. I don't know where the Teshuva of Rav Shternbuch is printed but no other Rav has made such a psak. In most shuls, there is a sign up obligating people to wear masks during davening ואין פוצה פה ומצפצף.
2) One may not wear a mask while teaching or learning Torah (see Exodus 34:35; Torah Shleimah, vol. 21, pages 179 and 183; Pele Yoetz 341, based on Isaiah 30:20, “Your eyes shall behold your teachers”; and Yahel Ohr on Tehillim 39:7).
2) One may not wear a mask while teaching or learning Torah (see Exodus 34:35; Torah Shleimah, vol. 21, pages 179 and 183; Pele Yoetz 341, based on Isaiah 30:20, “Your eyes shall behold your teachers”; and Yahel Ohr on Tehillim 39:7).
This is not Halacha. That is why no posek says it.
3) Wearing masks is not a Jewish practice. Masks are never mentioned in Tanach and only appear in halacha in regards to frightening children. Masks are commonplace in pagan worship and are of polytheistic origin.
3) Wearing masks is not a Jewish practice. Masks are never mentioned in Tanach and only appear in halacha in regards to frightening children. Masks are commonplace in pagan worship and are of polytheistic origin.
Saving lives and guarding health is a VERY Jewish practice. We are not wearing masks to be like the pagans so there is no ובחוקותיהם לא תלכו problem, as the Rema makes clear in Hilchos Avoda Zara.
Wearing black hats is also not mentioned in Tanach but the entire male Charedi world wears one [myself included].
There are numerous hashkafic problems with wearing a mask as well:
1) According to Kabbalah, one’s mouth and nose should never be covered. Rabbi Moses Cordovero, for example, writes in Tomer Devorah that one’s mouth and nose should always remain uncovered in resemblance of the Divine.
There are numerous hashkafic problems with wearing a mask as well:
1) According to Kabbalah, one’s mouth and nose should never be covered. Rabbi Moses Cordovero, for example, writes in Tomer Devorah that one’s mouth and nose should always remain uncovered in resemblance of the Divine.
Not if it saves lives. Rav Moshe Cordevero would DEFINITELY tell us to wear a mask if he believed it was Pikuach Nefesh. And anyway we don't pasken a Halacha for Klal Yisrael based on a Kabbalistic teaching.
So we are not allowed to blow our noses with a tissue b/c we are covering our nose? We shouldn't cover our mouths when we cough?
2) Masks ominously symbolize idolatry, division, and estrangement from G-d (see the Ohr HaChaim on Leviticus 19:4).
2) Masks ominously symbolize idolatry, division, and estrangement from G-d (see the Ohr HaChaim on Leviticus 19:4).
Not when worn for health reasons.
We don't pasken Halacha based on the Ohr Hachaim which is a commentary to Chumash and not a Halachic work. But anyway the Ohr Hachaim never wrote that if doctors say that masks save lives you should not wear one. I know that b/c I loved for many years on the same street as the אור החיים הקדוש.
3) A human face is tzelem Elokim, a reflection of the divine face. Placing any barrier over it obscures this G-dly distinction and reduces a human being to a faceless droid.
3) A human face is tzelem Elokim, a reflection of the divine face. Placing any barrier over it obscures this G-dly distinction and reduces a human being to a faceless droid.
Being connected to a ventilator reduces a human being to a lifeless droid [whatever that word means].
4) Hiding one’s face is reminiscent of G-d hiding His face from us.
4) Hiding one’s face is reminiscent of G-d hiding His face from us.
Hashem IS hiding His face from us - so maybe we should wear masks even not for health reasons - just to show that we understand the הסתר פנים.
It should also be noted that masks are just one element of a broader government Covid-19 policy. This policy in its entirety constitutes an egregious attack on Judaism, akin to a g’zeiras shmad.
G'ZEIRAS SHMAD???? Delusional!!
According to this policy, religion is “non-essential.” Hundreds of passengers may sit in close contact for a 12-hour flight, but houses of worship may only have 10 worshippers. Black Lives Matter protesters are allowed to congregate and riot by the thousands, but Jews have been banned from communal prayer, visiting the sick, escorting the dead, rejoicing with a bride and groom, and learning Torah in public.
According to this policy, religion is “non-essential.” Hundreds of passengers may sit in close contact for a 12-hour flight, but houses of worship may only have 10 worshippers. Black Lives Matter protesters are allowed to congregate and riot by the thousands, but Jews have been banned from communal prayer, visiting the sick, escorting the dead, rejoicing with a bride and groom, and learning Torah in public.
True.
These activities are essential in Judaism and ought to be observed publicly with many participants. Policies that ban or greatly restrict these activities do not comport with our faith.
These activities are essential in Judaism and ought to be observed publicly with many participants. Policies that ban or greatly restrict these activities do not comport with our faith.
Saving lives and vigilantly guarding our health comports with our faith.
Our Sages declared that the entire world exists solely in the merit of the breath of children chanting words of Torah. Children studying Torah is an even higher priority than constructing the Beit Hamikdash! Jerusalem was destroyed because children were prevented from attending yeshiva.
A century ago, in the Soviet Union, religion was declared “non-essential.” The Soviets banned all forms of public religion.
Our Sages declared that the entire world exists solely in the merit of the breath of children chanting words of Torah. Children studying Torah is an even higher priority than constructing the Beit Hamikdash! Jerusalem was destroyed because children were prevented from attending yeshiva.
A century ago, in the Soviet Union, religion was declared “non-essential.” The Soviets banned all forms of public religion.
They didn't say it was "non-essential". They said that if you practice public religion, off to Siberia for the next 10 years of fun in a labor camp. PLEASE don't compare today to Soviet Russia. Using contemporary Covid terminology to describe Soviet Russia is disingenuous.
Jews were permitted to practice Judaism in their homes but not in groups. Yeshivos, synagogues, and houses of study were shut down. Nearly everyone complied. Most rabbis were silent.
B/c they didn't want to be sent to the gulag.
One Jew refused to comply. Rabbi Yosef Yitzchak Schneersohn of Lubavitch dared to defy the dictates of the Soviet regime and organized underground yeshivos and inspired his adherents to do the same.
He was arrested and incarcerated. On the day he was released from prison, he declared, “We must proclaim openly and before all that any matter affecting the Jewish religion, Torah, and its mitzvos 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.”
One Jew refused to comply. Rabbi Yosef Yitzchak Schneersohn of Lubavitch dared to defy the dictates of the Soviet regime and organized underground yeshivos and inspired his adherents to do the same.
He was arrested and incarcerated. On the day he was released from prison, he declared, “We must proclaim openly and before all that any matter affecting the Jewish religion, Torah, and its mitzvos 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.”
NOBODY is telling children not to learn Torah. They should just do so safely.
Even those who recognize an element of statistical pikuach nefesh with regards to Covid-19 guidelines should consider the words of the Chazon Ish: “Pikuach nefesh overrides the entire Torah, but it does not uproot the entire Torah.”
A policy that interferes with a Jewish child’s access to a Torah education dangerously seeks to uproot the entire Torah. It cannot be tolerated, even if the policy purports to be about pikuach nefesh.
Even those who recognize an element of statistical pikuach nefesh with regards to Covid-19 guidelines should consider the words of the Chazon Ish: “Pikuach nefesh overrides the entire Torah, but it does not uproot the entire Torah.”
A policy that interferes with a Jewish child’s access to a Torah education dangerously seeks to uproot the entire Torah. It cannot be tolerated, even if the policy purports to be about pikuach nefesh.
The entire Torah is not being uprooted. Children should learn Torah safely and the lives of Jews [and all people] should be preserved.
Jews ought to reject Covid-19 policies that are not supported by halacha.
Jews ought to reject Covid-19 policies that are not supported by halacha.
Such a misleading sentence. "Halacha" is determined by poskim. Many many poskim SUPPORT the health guidelines making it "Halacha".
Finally, chillul Hashem is not a factor here since there is no objective value that obligates a Jew to wear a mask in the first place. The fact that there is a prevalent societal attitude that healthy people who don’t wear masks are somehow perpetuating a pandemic is irrelevant. Judaism doesn’t kowtow to popular opinion or policies that have no actual merit in halacha.
The fact that a Jew shows his face in public does not constitute a chillul Hashem by any halachic definition. If some non-Jews look askance at those who flaunt an unjust state policy, that’s their problem.
In fact, by not wearing a mask in public, one is making a kiddush Hashem. A proud Jew doesn’t bow before dictates of an unjust state policy that perilously threatens the existence of our people. There is absolutely nothing shameful about showing your tzelem Elokim.
Finally, chillul Hashem is not a factor here since there is no objective value that obligates a Jew to wear a mask in the first place. The fact that there is a prevalent societal attitude that healthy people who don’t wear masks are somehow perpetuating a pandemic is irrelevant. Judaism doesn’t kowtow to popular opinion or policies that have no actual merit in halacha.
The fact that a Jew shows his face in public does not constitute a chillul Hashem by any halachic definition. If some non-Jews look askance at those who flaunt an unjust state policy, that’s their problem.
In fact, by not wearing a mask in public, one is making a kiddush Hashem. A proud Jew doesn’t bow before dictates of an unjust state policy that perilously threatens the existence of our people. There is absolutely nothing shameful about showing your tzelem Elokim.
Not wearing a mask makes people hate Jews. It even makes JEWS hate other Jews. It causes people to hate Torah. THAT is a חילול השם.
"dictates of an unjust state policy that perilously threatens the existence of our people"- Absurd hyperbole.
In summary - this article is one sided, tendentious, misleading, distorted and is clearly trying to push an agenda. Proof positive - not ONE posek is quoted who contradicts his position where many such exist. People who aren't experts in medicine and Halacha should not be paskening medical Halacha and thereby endangering lives.
