DOCSLIB.ORG

Rabbi Wiessvaccines in Halakhah Ver 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Rabbi Wiessvaccines in Halakhah Ver 2 Shavuot @Home 5780 Does Halakhah (Jewish Law) Require Vaccination Against Dangerous Diseases Like Measles, Rubella, Polio and Covid-19? Rabbi Stephen Weiss B’nai Jeshurun Congregation Pepper Pike, Ohio Based on Responsa of the same name by Rabbi David Golinkin, 1/12/2021 *Does halakhah require vaccinations? *How does Jewish law relate to those who endanger the lives of others by refusing to be vaccinated? *May they be prevented from entering schools, synagogues or public places? It is a mitzvah – a holy obligation found in the Torah – to bring healing. ִיְוכ - ֻןִיבְיר יִםָשׁנֲא -- ְִָוהכּה - יִאשׁ ֶאת - ֵֵרהעוּ , ןֶֶבְבּא וֹא ףְֹרֶגְבא ; ְו>א ָיוּמת , ַָלְופנ ְָכִּבשְׁלמ . ִאם - ָיוּקם ְְִֵַוCלּההת וַּבּץח , ַעל - וְֹתּנְַעִמשׁ -- ְִוהקּנ ָ ֶהַכַּהמּ : ַרק וְֹתּבִשׁ ֵןִיתּ , ְַוֹרפּא ְַיֵרפּא . And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed; if he rise again, and walk abroad upon his staff, then shall he that smote him be quit; only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. (Exodus 21:18-19) כול מהק י י ם פנש חאת אכ י ל ו יק םי םלוע אלמ Whosoever preserves a life is as though he had kept alive the whole world. (Pirke de-Rabbi Eliezer, Chapter 48) It is also a mitzvah – sacred obligation from the Torah, to watch over ourselves and keep ourselves healthy. ְְִֶַונרתּמשׁם ְ דְֹמא , ֶםיֵכַתְפֹשׁנְל : Guard your souls (lives) exceedingly (Deuteronomy 4:15) ַרק ֶרָמִהשּׁ ְל9 שׁוּ ְ מ ֹ ר 9ְְַנשׁפ דְֹמא Only watch over yourself and guard your soul (life) (Deuteronomy 4:9) That is to say, watch over your physical body (i.e., your health)… (Kli Yakar on Deuteronomy 4:9) Halakhic authorities agree we are obligated to follow the advice of our doctors and follow medical science. Rabbi Alfred Cohen, editor of the orthodox halakhic journal, Journal of Halakhah in Contemporary Society. See “Vaccination in Jewish Law,” Spring 2010, pages 85-89 Rabbi Ovadia Yosef, former Chief Rabbi Of Israel, see his responsum in Yehaveh Da’at, 1:61 We are only obligated to follow our doctor’s advice if it is regarding proven medicine. Are vaccines “proven medicine?” Is the Covid-19 vaccine “proven medicine?” Rabbi Yaakov Emden (leading German Rabbi 1697-1776): “Almost all doctors in the world instruct us to get vaccinated against measles and other infectious diseases because they are refuah bedukah – proven medicine – which saves the lives of millions of people around the world every year” (Mor Uketzia, Orah Hayyim 328) What if a vaccine like for Covid-19 does not yet have a long track record? *Studies of Covid-19 are actually much longer and more rigorous than were studies of other vaccines such as smallpox, diphtheria, and polio. *Those studies show that: Covid vaccine is 94-95% effective vs. Flu vaccine is only 40-45% effective Vaccines are proven medicine that saves lives! Smallpox vaccine invented in 1796 Before vaccine: 400,000 people per year died in Europe every year Today: Smallpox practically eradicated from the world Diphtheria vaccine invented in the 1920s Before vaccine: 5-10% mortality rate Today: <100 cases per year in the United States Polio vaccine invented in 1955 Before vaccine: 18,000 cases each year in the United States Today: 5-15 cases per year in the United States. Measles vaccine invented in 1960s Before vaccine: 500,000 cases per year in U.S., 6.6% of infected children died (33,000 per year) After the vaccine: 99% reduction in cases Those not vaccinated are 35 times more likely to contract measles Rubella vaccine invented 1969 In 1964-65 epidemic: 11,000 fetuses died in utero or miscarriage 20,000 born with blindness, heart disease, mental retardation Today: Disease has almost completely disappeared According to a 1992 medical report: *The Measles vaccine prevented 3.2 million deaths worldwide per year, *The Polio vaccine prevented 450,000 cases worldwide per year! Source: Rabbi Joseph Prouser, “Compulsory Immunization in Jewish Day Schools.” a responsum accepted By the Committee on Jewish Law and Standards of the Rabbinical Assembly. Is the Covid-19 vaccine dangerous? A very small number die as a result of receiving a vaccine: Whooping Cough (Pertussis) vaccine: 1 in 100,000 chance of encephalopathy 1 IN 300,000 irreversible neurological damage 1 in 30,000 chance unvaccinated will get Whooping Cough Smallpox vaccine: 0.7 per 100,000 will die from vaccine 10 in 100,000 who take daily aspirin will die 10 in 100,000 who drive daily will die Regarding the extremely small percentage of cases where a vaccine causes serious danger: "We do not take into consideration a tiny minority.” – Rabbi Hayim David Yosef Azulai (1724-1806) "We do not eliminate such a great benefit for the sake of such a tiny minority." -- Rabbi Avraham Nantzig (1785) If the chance of harm is 1 in one million, the million should annul concern over the one – Rabbi Herschel Schachter (b. 1941) Debunking the myth that vaccines cause Autism: 1998: Study published in the Lancet 12 doctors publish their claim that the Measles vaccine causes Autism 2005: 10 of the 12 physicians who had signed that study retract their support for the article. Lead 1998 researcher FALSIFIED results. Lead researcher lost his license as a physician as a result. 2010: The Lancet formally publishes a retraction, acknowledging original report was a lie. More than twenty studies (including one of over one million children) have been conducted and none found any link between the MMR vaccine and autism. There is absolutely no evidence that this vaccine or any other is linked to autism. Does Jewish law permit requiring vaccines? Jewish halakhic authorities have consistently held that: * We are individually required to get ourselves vaccinated and * We are obligated to require others to get the vaccine as well. Regarding Innoculation of varioli (variolation) (Different than vaccination: Placing infected pus under a healthy person’s skin to inoculate them): *Avraham ben Shlomo Nantzig wrote in (1785) passionately supporting "variolation" or "inoculation.” Two of his children died of smallpox. He saw inoculation as a fulfillment of Deuteronomy 4:15 “and you shall guard your souls (lives) exceedingly.” *Rabbi Yishmael Hacohen of Modena (1723-1811) justified the method of inoculation of varioli. Vaccines *Rabbi Nachman of Breslov (1772-1810): “… they must set up paken [small pox vaccination] for every baby before a quarter of a year, because if not, he [the one who does not set up a vaccination for the baby] is like a shedder of blood, and even if they live far from the city, he must travel there, even when the cold is great, etc. (Reported by the Kuntress Hanhagot Yesharot). ---------------------------- *Rabbi Eleazar Fleckeles (Prague, 1754-1826) quotes his son-in-law, Rabbi ltzak Spitz of Breznitz, who was asked by the community of Tashkin: if the non-Jewish doctor only comes to the city for one day on Shabbat in order to give impfen (vaccine), is it permissible to bring the baby to him for vaccination on Shabbat? Rabbi Spitz: Yes. Why? Though it is preferable to do the vaccine on a weekday, if it's only possible on Shabbat, then the parents must do the vaccination on Shabbat, and it's better not to assist the doctor, but, if necessary, this should not be an obstacle “lest he delay and the blood of his sons is on his head.” ------------------------- *Rabbi Mordechai Banet (Moravia, 1753-1829) supported the campaign of his father Dr. Jonas Jeiteles to vaccinate the Jews of Prague against smallpox. *Rabbi Yisrael Lifshitz (Danzig, 1782-1860) permitted the smallpox vaccine. He learns this from Mishna Yoma 8:7 which states that “if a person was buried under a house which collapsed on Shabbat or Yorn Kippur, if they found him alive, they dig him out of the ruins.” Rabbi Lifshitz writes that the Mishnah applies even if as a result of being dug out he will only live for a short time (chayei sha’ah). He goes on to write: "And from this it seems to me permissible to make a pox inoculation, even though one in a thousand dies from the inoculation, in any case, if he develops natural smallpox, the danger is nearer, and therefore he may place himself in a distant danger to save himself from imminent danger.“ An Interesting Case from the Annals of British and Jewish Legal History 1896: Henry Levy arrested in London for refusing to vaccinate his son Grounds: it was against his religion! The Jewish prosecutor sought an opinion from British Chief Rabbi Hermann Adler. Rabbi Adler: this man "was not justified in making the statements contained in the letter; that the most competent medical authorities were agreed as to the vaccination being a prophylactic against smallpox and added that its use was in perfect consonance with the letter and spirit of Judaism. (as reported in Yehi Or, London 1897) Okay, we should get vaccinated… but Can we Require/Mandate Others to Get Vaccinated? Rabbi David Zvi Hoffman (1843-1921) ruled on a similar issue: If a child needs an operation and at least 2/3 of the doctors in the city agree that the surgery is necessary… “then surely the opinion of the father and the mother does not make a difference, for it says in Yoreh Deah 336 that a doctor is obligated to heal, and if he prevents himself from healing, then he is shedding blood. “And we have not found in the entire Torah that a father and mother have permission to endanger the lives of their children and prevent the doctor from healing them.
Load more

Recommended publications
  • Why Jews Quote
    Oral Tradition, 29/1 (2014):5-46 Why Jews Quote Michael Marmur Everyone Quotes1 Interest in the phenomenon of quotation as a feature of culture has never been greater. Recent works by Regier (2010), Morson (2011) and Finnegan (2011) offer many important insights into a practice notable both for its ubiquity and yet for its specificity. In this essay I want to consider one of the oldest and most diverse of world cultures from the perspective of quotation. While debates abound as to whether the “cultures of the Jews”2 can be regarded integrally, this essay will suggest that the act of quotation both in literary and oral settings is a constant in Jewish cultural creativity throughout the ages. By attempting to delineate some of the key functions of quotation in these various Jewish contexts, some contribution to the understanding of what is arguably a “universal human propensity” (Finnegan 2011:11) may be made. “All minds quote. Old and new make the warp and woof of every moment. There is not a thread that is not a twist of these two strands. By necessity, by proclivity, and by delight, we all quote.”3 Emerson’s reference to warp and woof is no accident. The creative act comprises a threading of that which is unique to the particular moment with strands taken from tradition.4 In 1 The comments of Sarah Bernstein, David Ellenson, Warren Zev Harvey, Jason Kalman, David Levine, Dow Marmur, Dalia Marx, Michal Muszkat-Barkan, and Richard Sarason on earlier versions of this article have been of enormous help.
    [Show full text]
  • Jewish Perspectives on Reproductive Realities by Rabbi Lori Koffman, NCJW Board Director and Chair of NCJW’S Reproductive Health, Rights and Justice Initiative
    Jewish Perspectives on Reproductive Realities By Rabbi Lori Koffman, NCJW Board Director and Chair of NCJW’s Reproductive Health, Rights and Justice Initiative A note on the content below: We acknowledge that this document invokes heavily gendered language due to the prevailing historic male voices in Jewish rabbinic and biblical perspectives, and the fact that Hebrew (the language in which these laws originated) is a gendered language. We also recognize some of these perspectives might be in contradiction with one another and with some of NCJW’s approaches to the issues of reproductive health, rights, and justice. Background Family planning has been discussed in Judaism for several thousand years. From the earliest of the ‘sages’ until today, a range of opinions has existed — opinions which can be in tension with one another and are constantly evolving. Historically these discussions have assumed that sexual intimacy happens within the framework of heterosexual marriage. A few fundamental Jewish tenets underlie any discussion of Jewish views on reproductive realities. • Protecting an existing life is paramount, even when it means a Jew must violate the most sacred laws.1 • Judaism is decidedly ‘pro-natalist,’ and strongly encourages having children. The duty of procreation is based on one of the earliest and often repeated obligations of the Torah, ‘pru u’rvu’, 2 to be ‘fruitful and multiply.’ This fundamental obligation in the Jewish tradition is technically considered only to apply to males. Of course, Jewish attitudes toward procreation have not been shaped by Jewish law alone, but have been influenced by the historic communal trauma (such as the Holocaust) and the subsequent yearning of some Jews to rebuild community through Jewish population growth.
    [Show full text]
  • The Lord Immanuel Jakobovits Center
    THE LORD RABBI IMMANUEL JAKOBOVITS CENTER FOR JEWISH MEDICAL ETHICS BEN-GURION UNIVERSITY OF THE NEGEV BEER-SHEVA, ISRAEL REPORT 5774 2013-2014 P.O.B. 653 BEER-SHEVA 84105, ISRAEL TEL.972- 8-6477414-5 FAX.972-8-6477633 CENTER STAFF / ASSOCIATES . Alan B. Jotkowitz M.D. Senior Lecturer Director – The Lord Jakobovits Center . Carmi Z. Margolis M.D. Professor of Pediatric Medicine Director Emeritus, The Lord Jakobovits Center . Shimon M. Glick M.D. Professor Emeritus of Medicine Director Emeritus, The Lord Jakobovits Center . Frank (Yeruham) J. Leavitt Ph.D. Senior Lecturer ?? . Mark Clarfield M.D. Professor of Geriatrics . Ute Deichmann Ph.D. Lecturer ?? . Zeev Silverman Ph.D. Professor in the Department of Morphology . Frieda Simonstein Post Doctoral fellow – reproductive ethics . Rabbi Akivah Nachshon M.D. Surgical Resident . Gad Potashnik M.D. Professor of Obstetrics . Hannah Ziedenberg Nursing instructor . Asher Weller Medical student . Danielle Ophir Medical student . Adam Rosenbloom Medical student . Diana Marcus Executive Secretary 2 SUPPORTING FOUNDATIONS AND INDIVIDUALS . Kaplan-Kushlik Foundation . Mendel Kaplan . Jill Kaplan . S. Daniel Abraham . Michael Gross . Mrs. Els Bendheim . Mr. Solomon Freedman . Dr. Heinz-Horst Deichman . Elizabeth and Sidney Corob . Prof. Louis Waller . Dr. Ingrid Tauber . Dr. Fred Tauber . Dr. Bernard Kabakow . Mr. Haim Sheer - CG Foundation . Mr. Azriel Reichman We herewith acknowledge, with appreciation, the financial and moral support of the above named foundation and individuals. It is thanks to their help that the work of the Center is being promoted. Special Thanks goes to our Faculty Dean, Prof. Shaul Sofer and to Mr. Hertzl Jean, Head Faculty Administrator for their help and support and to Lady Jakobovits for her continued interest and devotion to the work of the Center.
    [Show full text]
  • The Role of Ultra-Orthodox Political Parties in Israeli Democracy
    Luke Howson University of Liverpool The Role of Ultra-Orthodox Political Parties in Israeli Democracy Thesis submitted in accordance with the requirements of the University of Liverpool for the degree of Doctor in Philosophy By Luke Howson July 2014 Committee: Clive Jones, BA (Hons) MA, PhD Prof Jon Tonge, PhD 1 Luke Howson University of Liverpool © 2014 Luke Howson All Rights Reserved 2 Luke Howson University of Liverpool Abstract This thesis focuses on the role of ultra-orthodox party Shas within the Israeli state as a means to explore wider themes and divisions in Israeli society. Without underestimating the significance of security and conflict within the structure of the Israeli state, in this thesis the Arab–Jewish relationship is viewed as just one important cleavage within the Israeli state. Instead of focusing on this single cleavage, this thesis explores the complex structure of cleavages at the heart of the Israeli political system. It introduces the concept of a ‘cleavage pyramid’, whereby divisions are of different saliency to different groups. At the top of the pyramid is division between Arabs and Jews, but one rung down from this are the intra-Jewish divisions, be they religious, ethnic or political in nature. In the case of Shas, the religious and ethnic elements are the most salient. The secular–religious divide is a key fault line in Israel and one in which ultra-orthodox parties like Shas are at the forefront. They and their politically secular counterparts form a key division in Israel, and an exploration of Shas is an insightful means of exploring this division further, its history and causes, and how these groups interact politically.
    [Show full text]
  • מכירה מס' 19 שני כו' תמוז התשע"ח 09/07/2018
    מכירה מס' 19 שני כו' תמוז התשע"ח 09/07/2018 1 פריט: Item: 019 פריט Item 002 פריט Item 019 פריט Item 110 פריט: Item: 002 פריט: Item: 110 פריט Item 008 פריטפריט: ItemItem: 171711 פריט: Item: 121 פריט Item 121 פריט: פריטIItemtem: 17017 0 פריט: פריט IteItemm: 220000 פריטפריט : ItemItem: 141488 פריפריט ט: ItemItem: 149149 פריט: פריט IteItemm: 224646 פריט: Item: 261 פריט: Item: 344 2 בס"ד מכירה מס' 19 יודאיקה. כתבי יד. ספרי קודש. מכתבים. מכתבי רבנים חפצי יודאיקה. אמנות. פרטי ארץ ישראל. כרזות וניירת תתקיים אי"ה ביום שני כו' תמוז התשע"ח 09.07.2018, בשעה 18:00 המכירה והתצוגה המקדימה בבית מורשת רח' המלך ג'ורג' 43 ירושלים בימים: ב-ה 02-05.07.2018 א 07.07.2018 בין השעות 12:00-20:00 נשמח לראותכם ניתן לראות תמונות נוספות באתר מורשת www.moreshet-auctions.com טל: 02-5029020 פקס: 02-5029021 [email protected] אסף: 054-3053055 ניסים: 052-8861994 ניתן להשתתף בזמן המכירה אונליין דרך אתר בידספיריט )ההרשמה מראש חובה( https://moreshet.bidspirit.com בס"ד תמוז התשע"ח אל החברים היקרים והאהובים בשבח והודיה לה' יתברך על כל הטוב אשר גמלנו, הננו מתכבדים להציג בפניכם את קטלוג מכירה מס' 19. בקטלוג שלפניכם ספרים חשובים ונדירים מאוספים פרטיים: כתב יד, ספר שאר ישוב בכתב יד רבי שמואל שמלקא מקראקא. אוטוגרף - שנת ה'ת"ק | 1740. תגלית היסטורית. )פריט מס' 150(. מכתב השדרו"ת מרבני חברון לאיש האלוקים המלומד בניסים רבי עמרם בן דיוואן זיע"א. תקל"ג | 1773. מסמך היסטורי חשוב. )פריט מס' 171(. קמע על קלף כפי שנהג לחלק הצדיק הנשגב האדמו"ר רבי ישעי'לה קרעסטירער זי"ע - נדיר.
    [Show full text]
  • The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha
    t HaRofei LeShvurei Leiv: The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha Senior Honors Thesis Presented to The Faculty of the School of Arts and Sciences Brandeis University Undergraduate Program in Near Eastern and Judaic Studies Prof. Reuven Kimelman, Advisor Prof. Zvi Zohar, Advisor In partial fulfillment of the requirements for the degree of Bachelor of Arts by Ezra Cohen December 2018 Accepted with Highest Honors Copyright by Ezra Cohen Committee Members Name: Prof. Reuven Kimelman Signature: ______________________ Name: Prof. Lynn Kaye Signature: ______________________ Name: Prof. Zvi Zohar Signature: ______________________ Table of Contents A Brief Word & Acknowledgments……………………………………………………………... iii Chapter I: Setting the Stage………………………………………………………………………. 1 a. Why This Thesis is Important Right Now………………………………………... 1 b. Defining Key Terms……………………………………………………………… 4 i. Defining Depression……………………………………………………… 5 ii. Defining Halakha…………………………………………………………. 9 c. A Short History of Depression in Halakhic Literature …………………………. 12 Chapter II: The Contemporary Legal Treatment of Depressive Disorders in Conflict with Halakha…………………………………………………………………………………………. 19 d. Depression & Music Therapy…………………………………………………… 19 e. Depression & Shabbat/Holidays………………………………………………… 28 f. Depression & Abortion…………………………………………………………. 38 g. Depression & Contraception……………………………………………………. 47 h. Depression & Romantic Relationships…………………………………………. 56 i. Depression & Prayer……………………………………………………………. 70 j. Depression &
    [Show full text]
  • Abortion / Cosmetic Surgery Abortion, Continued 1. Rabbi
    Introduction to Jewish Bioethics #2: Abortion / Cosmetic Surgery R’ Mordechai Torczyner – [email protected] Abortion, continued 1. Rabbi Eliezer Waldenberg (20th century Israel), Tzitz Eliezer 9:51:3 Or, perhaps when Tosafot says one may kill [the fetus], he means one is not liable at all under the law of murder, but Tosafot agrees that it is prohibited as wounding, and therefore one may not kill it without another human need. 2. Rabbi Moshe Feinstein (20th century USA), Igrot Moshe Choshen Mishpat 2:69:2 Killing a fetus is prohibited until the doctors have great reason, close to certainty, that the mother will die. Since the permission is due to the fetus’s status as a pursuer, it must be near-certain that he is a pursuer. 3. Rabbi Eliezer Waldenberg (20th century Israel), Tzitz Eliezer 13:102 It is clear and obvious as law that a Jew is not killed for [aborting] a fetus. Aside from one view, the authorities rule that there is a prohibition, but many authorities believe that this prohibition is rabbinic, or it is under “building the world.” But there is no concern for destroying a life, and therefore Maharit 1:97-99 permits arrangement for a Jewish woman to abort a fetus where it is needed for the mother’s health, even without it being a matter of saving the mother’s life… And in such a case, and beyond this, Rabbi Yaakov Emden permitted, writing, “And even with a legitimate fetus, there is room to be lenient for great need, so long as it has not been uprooted [for birth], even without a need to save the mother’s life, but only to save her from her evil, which causes her great pain.” We see clearly that this permission of Rabbi Yaakov Emden is even when it is not a matter of saving the mother’s life, and it is only to save her from great pain from the child, and that in general there is room to be lenient for great need.
    [Show full text]
  • Ou Israel Center - Summer 2019
    5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 132 - HALACHA AND KABBALA - PART 2 OU ISRAEL CENTER - SUMMER 2019 • In Part 1 we saw how the early Acharonim began to assimilate the Zohar into the halachic process. The positions included: • R’ Elyahu Mizrachi (15C Turkey) - kabbalistic concepts are highly esoteric and, although special individuals are free to adopt them, ordinary people are not required to follow them. • Radvaz (16C Egypt) - kabbalistic practices are acceptable as chumrot, but not where they contradict the Talmud. • Beit Yosef (16C Eretz Yisrael) - incorporates selected halachot of the Zohar into the mainstream halacha. Where the Zohar conflicts with Talmud, the Talmud prevails. However, where the Zohar conflicts with the post-talmudic poskim, the Zohar prevails. • The Rema (16C Poland) - disagrees with the Beit Yosef on the latter point. According to the Rema, the Zohar cannot even override the post-talmudic poskim. • The Maharshal (16C Poland) - is concerned in many cases about the problems of integrating kabbala into halacha. • The Maseit Binyamin (17C Poland) - considers that the Zohar outweighs all the post-Talmudic poskim put together! • R. Ya’akov Emden (18C Germany) - whilst skeptical about the origins of every word of the Zohar, maintains that, although in any dispute between the Zohar and the Bavli we follow the Bavli, where the Bavli is unclear and subject to many interpretations and the Zohar can clarify the position, we are to look to the Zohar. The Zohar should not be rejected in halacha, provided it does not directly contradict the Bavli and we should try wherever possible to reconcile the Zohar and the Bavli.
    [Show full text]
  • Maran Harav Ovadia the Making of an Iconoclast, Tradition 40:2 (2007)
    Israel’s Chief Rabbis II: Rabbi Ovadia Yosef, Rabbi Mordechai Eliyahu R’ Mordechai Torczyner - [email protected] A Brief Biography (continued) 1. Rabbi Yehuda Heimowitz, Maran Harav Ovadia At a reception for Harav Ovadia at the home of Israel’s president attended by the Cabinet and the leaders of the military, President Zalman Shazar and Prime Minister Golda Meir both urged the new Rishon LeZion to find some way for the Langer children to marry. Defense Minister Moshe Dayan was particularly open about the government’s expectations, declaring, “I don’t care how you find a heter, the bottom line is that we have to rule leniently for those who were prevented from marrying.” By the time Harav Ovadia rose to address the crowd, the atmosphere in the room had grown tense, and it seemed at first that he would capitulate and guarantee to provide the solution they sought. His opening words were: “I am from a line of Rishon LeZions dating back more than 300 years,” he began, “all of whom worked with koha d’heteira to try to solve halachic issues that arose.” But before anyone could misinterpret his words, Harav Ovadia declared, “However, halacha is not determined at Dizengoff Square; it is determined in the beit midrash and by the Shulhan Aruch. If there is any way to be lenient and permit something, the Sephardic hachamim will be the first ones to rule leniently. But if there is no way to permit something, and after all the probing, investigating, and halachic examination that we do, we still cannot find a basis to allow it, we cannot permit something that is prohibited, Heaven forbid.”… On November 15, exactly one month after their election, Harav Ovadia felt that he had no choice but to report to the press that his Ashkenazi counterpart had issued an ultimatum four days earlier: If Harav Ovadia would not join him on a new three-man beit din, Chief Rabbi Goren would cut off all contact with him and refuse to participate in a joint inaugural ceremony.
    [Show full text]
  • Halachic Aspects of Vaccination
    Nature&Science By Edward Reichman Halachic Aspects of Vaccination Perhaps it is because we live in When potential relief from the horrors smallpox and beseeching the rabbis of twenty-first century America, a coun- of the disease came on the horizon, his generation to allow inoculation. try largely immune from true epi- there must have been unabashed ex- However, the treatment was con- demics, that we take vaccination for citement. The cure, or, more accu- sidered controversial at the time, as granted and some parents even con- rately, the mechanism of disease never in the history of mankind had sider not vaccinating their children. A prevention, however, was unique in the one taken a healthy individual and in- Jew living in the eighteenth century history of medicine: it required expos- jected him with the very cause of an would have longed for respite from the ing healthy individuals to disease, illness, even if the objective was to relentless onslaught of diseases, and hopefully a mild form, in order to pre- prevent a more severe disease. This could only have dreamed of having a vent the development of a more seri- unique treatment posed a dilemma for way to prevent them. The thought of ous disease. The procedure involved the Torah-observant Jew. The Torah refusing vaccinations would never the removal of fluid from the pox of an gives license to the physician to heal have entered his mind. Unfortunately, afflicted patient, and the subsequent the sick, but does it give him license to nowadays, as a result of misleading in- injection of that virulent fluid into the bestow illness upon the healthy, albeit formation, some parents are confused body of a healthy individual.
    [Show full text]
  • Influential Ultra-Orthodox Women Are Change Agents for Peace
    The ultra-Orthodox women visit the Rabin Center and look at a wall with graffiti that was done by youth the week after the assassination of Prime Minister Rabin. Photo credit: Base for Discussion (B4D) Peacebuilding in practice #1 Influential ultra-Orthodox women are change agents for peace Interpeace’s engagement with ultra-Orthodox women aims to promote the emergence of a new women leadership that is representative of the ultra-Orthodox population in Israel and at the same time committed to dialogue and peace. Influential ultra-Orthodox women are change agents for peace All Rights Reserved, Interpeace, 2014 The ideas, reflexions, and commentaries contained herein are the exclusive responsibility of Interpeace. To- tal or partial reproduction is authorized provided attribution to the source document is properly acknowl- edged. The ultra-Orthodox women visit the Rabbin Center and meet with Rabin’s daughter, Dalia Rabin, who is pictured fourth from right. Photo credit: Base for Discussion (B4D) Peacebuilding in practice #1: Influential ultra-Orthodox women are change agents for peace Background Up until now high-level peace negotiations between Israel and Palestine have lacked broad-based public participation. Without that support, all outcomes from the negotiation table are at much higher risk of failure. Within Israel, there are key sectors of the population that have not been involved in peace initiatives, but who have an influence on the peace process. Most peace initiatives have focused on those in Israel who are already part of the peace camp. If a future accord is to bring lasting peace, it is essential that sidelined groups are brought into the peace process, especially as there will potentially be a referendum on the subject.
    [Show full text]
  • Rabbi Ovadia Yosef: Sectorial Party Leader Or a Social Revolutionary? - National Israel News | Haaretz
    10/8/13 Rabbi Ovadia Yosef: Sectorial party leader or a social revolutionary? - National Israel News | Haaretz SUBSCRIBE TO HAARETZ DIGITAL EDITIONS TheMarker Café ISRAEL MINT עכבר העיר TheMarker הארץ Haaretz.com Jewish World News Hello Desire Pr ofile Log ou t Do you think I'm You hav e v iewed 1 of 10 articles. subscri be now sexy? Esquire does Search Haaretz.com Tuesday, October 08, 2013 Cheshvan 4, 5774 NEWS OPINION JEWISH WORLD BUSINESS TRAVEL CULTURE WEEKEND BLOGS ARCHAEOLOGY NEWS BROADCAST ISRAEL NEWS Rabbi Ovadia Y osef World Bank report Israel's brain drain Word of the Day Syria Like 83k Follow BREAKING NEWS 1:3219 PM Anbnoouut n10c eSmyerinatn osf t Nryo tboe cl rpohsyss oicvse pr rbizoer dlaeur rfeantcee d ienltaoy Iesdr,a nelo ( Hdeataarielstz g)iven (AP) More Breaking News Home New s National Analysis || Rabbi Ovadia Yosef: Sectorial party leader or HAARETZ SELECT a social revolutionary? To see the greatness of Rabbi Ovadia Yosef, one must look separately at Ovadia A and Ovadia B. By Yair Ettinger | Oct. 8, 2013 | 9:03 AM | 1 7 people recommend this. Be the first of your 1 Tw eet 3 Recommend Send friends. The Israel Air Force flyover at Auschwitz: A crass, superficial display Why the Americans could not hav e bombed the death camp until July 1 944, and why the 2003 fly ov er there was a mistake. A response to Ari Shav it. By Yehuda Bauer | Magazine On Twitter, nothing is sacred - not even Rabbi Ovadia Yosef By Allison Kaplan Sommer | Routine Emergencies Ary eh Deri, (L), a political kingmaker and head of Shas, holding the hand of the party 's spiritual leader, Rabbi Ov adia Yosef in 1 999.
    [Show full text]