At this point, many of the greatest Poskim have all endorsed receiving the new Covid vaccinations. Considering that the newly released Pfizer and Moderna vaccines were found to be safe by multiple national safety agencies, which effectively means that tens of thousands of experts have vetted the data and trials, it makes perfect halakhic sense to adopt the national recommendations. And even while it’s true that there are a handful of holdouts, generally speaking, these fringe voices are often the same ones advocating for all sorts of conspiracy theories and anti-science agendas. This virtually unanimous halakhic endorsement spans all sects and divisions among Orthodoxy, which, given the efficacy and safety profile of these vaccines, seems only natural.
See this page for a list in formation. If you have other references that should be included, please let me know.
However, both within the Orthodox community as well as in general society, there is some concern and hesitation about it. Much of this likely stems from the over-politicization of COVID more generally and vaccine development specifically. For the general population who hasn’t been following the vaccine development closely, there are indeed many legitimate questions — rapidly developing scientific advancements aren’t always all that obvious — that all have very satisfactory explanations and responses.
But even in light of the overwhelming rabbinic approbation, encouragement, leadership, and modeling in promoting vaccinations, there are many who are still nervous. The public health, scientific, and medical communities are and must continue to address the various hesitations that people may still have.
For those “in the know” or have been carefully following the vaccine developments (all of it’s been pretty publicly described and analyzed across the internet), it makes perfect sense why and how these vaccines have been developed far more quickly than previous vaccines. Using well established platform technologies [similar to ‘plug and play’ but for vaccines], the ease with which volunteer recruitment took place [more people were interested in participating than were needed], the underwriting of financial risk by the federal government [usually the main reason for the extended length of previous vaccine trials], and the raging pandemic [severely minimizing the time necessary to acquire data] each independently and collectively contributed to the amazing speed with which vaccine production accelerated. None of these factors compromised safety in any way.
Long and short term outcomes were studied. In the history of the world of vaccine trials, adverse effects are usually seen within hours of injection, sometimes within days, and rarely if ever, within several weeks. All COVID vaccine trials that have taken place and that continue to take place are monitoring for adverse effects within this timeframe. It’s true that we don’t know what these vaccines might cause in 5 years time, but there really isn’t any reason whatsoever to be concerned that they might cause anything at all in such a far off time point. Sure, it’s theoretically possible, but there is no scientific or medical basis for such a concern. That said, there are several CDC, FDA, and other agency programs in place to monitor any potential long term consequences (as there are for all routine vaccinations).
Indeed, it makes sense that people have questions and that they should want to seek out answers to those questions. But having concerns and asking questions of public health and medical professionals is a far cry from what seems to be a growing trend: spreading misinformation about covid vaccines or covid more generally.
There are any number of groups, organizations, and people who, for a whole host of reasons, oppose vaccination. Almost all of these people were opposed to the covid vaccine before it was ever created—belying any specific safety concerns. There are groups with a general anti-science attitude that thrive on spreading false rumors and concerns about science, often promoting some other means and methods to alleviate any and all concerns.
Considering that the overwhelming consensus of the Gedolei Ha-Poskim is to endorse and encourage vaccination, spreading messages and rumors that discourage vaccination is a clear violation of לפני עור לא תתן מכשול—do not place a stumbling block in front of a blind person.
Chazal (Torat Kohanim 19) explain that this prohibition includes more than just placing a physical impediment to walking, but also offering bad advice. Fear mongering and spreading conspiracy theories that intend to convince people not to vaccinate is effectively persuading people not to follow the clear guidance of the Gedolei Ha-Poskim—a direct violation of לפני עור.
There is some debate as to the level of the mitzvah of listening to the overwhelming consensus of Poskim. While it would seem to be exactly what the Torah had in mind in commanding לא תסור מן הדבר אשר יגידו לך ימין או שמאל (do not deviate from that which they tell you to the right or to the left), that was explicitly referring to the Sanhedrin, which unfortunately, is no longer extant. Suffice it to say, that listening to Psak and guidance on halakhic issues is at least of Rabbinic import.
That said, there are Poskim (see Minhat Chinuch 232) who argue that even when ‘tripping somebody up’ to violate a Rabbinic mitzvah, the provocateur violates the Torah commandment of לפני עור, as he or she is offering bad advice. Considering that it’s a mitzvah to listen to Rabbinic guidance, even if only by Rabbinic dictat, it’s bad advice to persuade somebody to do otherwise. There is further debate among the Poskim if the person in question would have violated the prohibition anyway, if the prohibition of לפני עור still applies. Many conclude that even while such behavior may not violate the technical constructs of לפני עור, it certainly violates the Rabbinic prohibition of מסייע בידי עוברי עבירה—supporting those who violate Halakhah. ואכמ”ל.
Interestingly, there is additional debate among the Poskim (see Yad Malakhi, כללי הלמד אות שסז) as to the specific nature of the prohibition of לפני עור. Is it not to offer the bad advice (or actually place a stumbling block) to or to not cause the person to follow the bad advice? The difference lies in a case where the person who is offered the bad advice simply doesn’t take it. Even while the provocateur suggests following a particular course of action that isn’t in the person’s best interests, he or she does not actually control whether that advice will be followed. Indeed, Yad Malakhi concludes that placing the stumbling block or offering the bad advice in and of itself violates לפני עור. Effectively, this would mean that sharing such videos or other such misinformation with people who are highly unlikely to be moved by it (I receive many such WhatsApp videos each day and spend time debunking many of them), would still violate the prohibition when the intent in sending them is to spread misinformation.
Science and medicine are indeed complicated. It’s for that reason that many people devote their entire lives to understand and analyze it. It’s not always intuitive or obvious, particularly for people who aren’t familiar with the foundational building blocks upon which new discoveries are made. When it comes to practically applying science and medicine to our personal lives, it’s vital that we ask questions and understand to the best of our abilities (should we choose) about that which is asked of us. But at the end of the day, a big teaspoon of humility is in order. As Chazal taught us, חכמים הזהרו בדבריכם—we need to ask and to understand, but we need to do it in such a manner that we don’t run afoul of trying to persuade people to violate the clear Psak of the Gedolei Ha-Poskim.
