Religious Reasons Not to Take the Shots
In these confusing times, many people are rightfully turning to the Torah for clarity and guidance. Unfortunately, it is easy for those with ulterior motives to cherry-pick Torah sources, take them out of context, misinterpret them, and misapply them to suit their agenda. It is therefore necessary to elucidate the main religious reasons that it is forbidden according to the Torah to take the so-called “Covid-19 vaccines”.
1. The Torah commands us in Devarim 4:15 to exceedingly guard our lives. Ironically, this is the main source for those who claim we are obligated to take these injections. In reality, this is precisely why one must refrain from the injections at all costs. There is overwhelming evidence that these injections pose a serious risk to one's health and very life, with additional evidence emerging on a daily basis all over the world. This evidence cannot be denied, dismissed, or downplayed, nor is it mitigated by concerns – real or exaggerated – about the risks of Covid-19.
Considering the fact that the threat of Covid-19 to the overwhelming majority of the population is minimal, and this threat can be reduced to essentially zero with a variety of alternative treatments that do not pose the risks and unknowns of the “vaccines”, it is incontrovertible that the obligation to protect one's life indicates avoiding the “vaccines”.
When it comes to young people, who are already at essentially zero risk of Covid-19, the notion that they should be given these “vaccines” – whose effectiveness wouldn't last long enough for them to reach the age of any plausible threat from Covid-19 – is downright preposterous.
There is also increasing evidence that these injections cause miscarriages and other fertility problems, which render them completely forbidden.
2. In cases of doubt, the Torah's unambiguous position is shev v'al ta'aseh, to refrain from actively endangering oneself, but to take a wait-and-see approach. This is especially true when the consequences of taking the injections are likely irreversible. One does not throw himself into a fire to escape a bogeyman.
3. The next primary argument in favor of the injections is that we have an obligation to protect others, which they take for granted these “vaccines” will do. This is their justification for injecting young people, and imposing upon them all the risks and long-term unknowns of these injections, even though these young people receive no health benefit in exchange for this endangerment.
The actual Torah position is squarely against this. We are forbidden to harm or endanger ourselves for the speculative prospect of making others safer. I wrote about this in more detail in an article called Public Safety in the Torah.
We are not allowed to actively and knowingly endanger others, of course, but the claim that this includes people with no sign of illness venturing into the public simply because they might somehow get others sick is a corruption of the Torah (also see Lockdowns Violate the Torah). There are no limits to such warped paranoid concerns, which, if imposed on the masses, will destroy any society. Before the Torah was corrupted to normalize such a mindset, people who harbor such fears were rightfully thought of as faithless or mentally ill.
All this is true irrespective of the fact that these “vaccines” do not provide meaningful protection to others, even in a best-case scenario. At best this presumed protection to others is limited, temporary, and speculative. There is no justification on any level for one to assume a definite health risk to essentially feed a fantasy that it makes others safer.
4. There is emerging evidence that those who take the injections pose a definite risk to others through shedding. In addition, many experts have warned that “mutations” of the virus are largely exacerbated by those who took the “vaccines”, which only prolongs and exacerbates the situation. In light of this concern, it is quite likely that one should refrain from taking the shots precisely to keep others safe!
5. The Torah's general position is to refrain from medical interventions on healthy people and limit them on sick people to what is necessary. The benefits must clearly outweigh the risks, and no risk can be disregarded. Every medical treatment has side effects, and it is impossible to predict with certainty how any individual body will respond to any medical treatment. The Torah does not recognize a one-size-fits-all approach to medicine. This principle repudiates any argument in favor of mandating any medical treatment on the general population, or sanctioning those who refrain from a medical treatment. There is simply no Torah basis for this perverse notion.
When it comes to experimental or otherwise more dangerous treatments, there is greater leeway for those whose lives are already in imminent danger. In such cases, there is far less to lose, and this may be the only chance to save the person's life. Hence, the risk/benefit ratio favors measures that would otherwise be reckless.
However, such calculations can only be made on an individual basis. There is no justification from the Torah to give experimental treatments to perfectly healthy people as a preemptive measure to hopefully reduce their chances of developing a severe case of an illness that they may never catch, that poses small risk if they do, and that they may well be immune to in any case. It is simply preposterous.
For a healthy person to assume any risk from a preemptive medical treatment is questionable, and certainly not obligatory. For this to be mandated on all of society violates the Torah from beginning to end.
Those who compare invasive medical treatments to wearing a seat belt are snakes, and one need not engage them.
For more information, see Medical Intervention in the Torah Part 1 and Medical Intervention in the Torah Part 2.
6. Before any novel medical treatment can be acceptable for widespread use, it must be thoroughly proven to have benefits that outweigh the risks, otherwise the shev v'al ta'aseh principle applies. The burden of proof is on those proposing the treatment. It is never the obligation of ordinary people to conclusively, exhaustively prove that a medical treatment is unsafe and not worth the presumed benefits before it is foisted on society.
7. This burden is not satisfied by a few highly dubious “studies” and declarations from “health officials”. According to the Torah, liars, people of ill repute, and people with clear conflicts of interest (nogei'ah b'davar) are disqualified from testifying.
The drug pushers are proven liars and criminals. Their lives are dictated by greed, lust for power, and godless endeavors. They fund and perform their own studies. They massage and manipulate the data to support their desired conclusions. They trick people into believing what is false by making cleverly worded claims that are technically true. The “peers” who “review” one another's studies play for the same team, receive funding from the same sources, and scratch each other's backs. It's one big farce.
The pharmaceutical oligarchy has controlling influence over medical journals, hospitals, establishment doctors, the media, regulatory agencies, and lawmakers. Indeed, there is a revolving door between “public health” agencies and the drug companies they are supposed to keep in line. Everyone involved in this incestuous web of greed and deceit is suspect, and their testimony that any drug is “safe and effective” is worthless.
8. In some situations, it is possible for those who are disqualified from testifying due to a criminal past to regain their trust after a thorough repentance process. Drug companies have a long and glorious history of carnage and wanton disregard for human life. Those responsible have shown no conscience, no soul, no acknowledgment of the evil they perpetrated. When have drug companies even apologized for any of their wonder drugs gone horribly wrong?
According to the Torah, one is not allowed to trust anything they say, ever.
9. Even if this were undeniably the greatest drug ever invented, medical risk is a personal choice, not something that can be imposed on people, certainly not on healthy people, certainly not on the masses.
Again, this is true even when it can be argued that others are impacted by one's personal medical decisions. Other people are always affected in some way by our decisions. That doesn't give the rich and powerful the right to make all the decisions for us.
10. According to the Torah, one is always responsible for damages that he directly causes – “adam mu'ad l'olam”. In addition, a Jew is not allowed to trust a heathen to even be his barber unless the latter is afraid of repercussions should the razor “slip”.
The drug oligarchs have finagled a situation in which limitless profits are guaranteed, but they bear no liability if their “safe and effective” vaccines turn out otherwise. They don't even have to forfeit their billions and billions in profits! According to the Torah, one is forbidden to entrust his health and wellbeing to these heathens who have nothing to fear by “slipping”.
11. Despite previous claims to the contrary (“technical truths” at best), body parts from murdered children born and unborn were instrumental in the development of these “vaccines”. The full scope of this is still largely covered up from the public (naturally) but it is clear that heinous crimes were committed against the most innocent and defenseless in the interests of “science” and “public health”. It is quite likely that components derived from these murdered children are found in the “vaccines” as well.
It is unconscionable for a Jew to allow this into his body. We are so careful that whatever we put in our mouths should adhere to the highest kosher standards, but if something so impure enters our body via injection we need not be concerned?
12. Knowing all this, even if the “vaccines” were truly safe and effective – which they are clearly not – we are forbidden to support those who engage in such heinous behavior. In halachic terms, this is called “mesayei'ah yedei ovrei aveira”.
13. As it has become clear that all these “health mandates” are really about controlling the population and promoting a tyrannical agenda, one is forbidden to take the “vaccine” or otherwise support their agenda for the same reason.
14. Everyone who takes the “vaccine” is strengthening the hands of evildoers, and makes it easier for them to bully and blackmail others. Those who submit to this are endangering others to (temporarily) get the tyrants off their back.
In addition, if we knew nothing about the “vaccines” other than the bullying and blackmail, we should recoil from taking them. We cannot trust those who engage in bullying and blackmail, who cavalierly destroy so many lives in the name of protecting lives, that their drugs are “safe and effective”.
15. This slavish worship of “vaccines” and “the science”, complete with child sacrifice, is tantamount to idolatry. We are forbidden to receive benefit from idolatry or take medical treatments from idolaters, even if they are proven, even if we forfeit our life, lest this give credence to idolatry (see Avoda Zara 27B).
This is but a brief overview of the primary reasons why these “vaccines” are forbidden. I will leave it to Torah scholars and honest scientists to elaborate on these points and bring additional sources, of which there are countless to choose from.
Chazal teach us that the best doctors go to hell. Doctors are given permission to heal the sick. They are not given permission to experiment on people, control their lives, or demand blind obedience. Doctors cure no one. They are nothing more than intermediaries of God's own healing, facilitating healing of the body that God created with infinite wisdom. Their knowledge of the human body barely scratches the surface; the more they discover, the more they realize how little they truly know.
Doctors and scientists should be the most humble of people, approaching their tasks with fear and awe. For them to have such hubris and think they can take God's place is idolatrous. One should sooner flee to the Sinai desert and pray for man to fall than take novel injections from such people.
Rabbis who are urging everyone to take the shots have provided no substantive Torah-based argument to the contrary, for there is none. Those who distort the Torah to endanger lives and support an evil agenda will join the “best” doctors in the deepest parts of hell.
One final point. A rabbi does not need to personally know someone to grant him a “religious exemption”. The soul of every Jew was present at Har Sinai when God gave us the Torah. The same Torah law applies to all Jews, regardless of whether or not they currently live according to these laws. All Jews entered a covenant in which we are responsible for one another and are spiritually connected.
Consequently, any rabbi may write a “religious exemption” for any Jew, and this must be honored. Furthermore, since the lives of all people are threatened, and the Noahide laws apply to all people, a rabbi may write a “religious exemption” for any gentiles as well.
However, this is a mere technical matter. In light of all the above, not only is everyone exempt from taking these “vaccines”, it is worse than eating pork on Yom Kippur. People should not request a religious exemption, but oppose these heinous crimes with all their heart and soul.
In the merit of standing for God and the Torah, God will surely stand with us.