22 Apr Teshuvas on the Coronavirus
Reciting Berachos for a Simcha
(e.g. sheva berachos, bris) over Zoom If a grandfather is participating in the bris milah of his grandson via Zoom, it is permissible for him to name the baby. However, he should not recite the bracha of “asher kidash yedid m’beten” via Zoom. Similarly, one who is participating in a wedding (or a Sheva Brachos) via Zoom may not recite any of the Sheva Brachos, since he is not actually together with the baalei simcha. If there is no group of ten men present at the wedding, rather everyone is joining via Zoom, they certainly may not recite the Sheva Brachos.
Wedding Without a Minyan
Currently, it is very dangerous to gather in crowds due to the contagiousness of Coronavirus. Th is presents a problem, since kiddushin (which sets in motion the process of marriage) requires the presence of two witnesses and a knowledgeable offi ciating rabbi, in addition to the bride and groom. Ideally, there should also be ten men present for birchas eirusin, the blessing on the kiddushin. However, we can be lenient regarding the requirement of ten men in pressing circumstances, such as the current situation. However, the presence of ten men is necessary in order to recite birchos nisuin, the sheva berachos under the chupah. Furthermore, the rule is that a bride is forbidden to her groom until the birchos nisuin have been recited. Th e Rishonim debate whether this is meant literally, or it means that the bride is forbidden to the groom until she has entered the chupah with him, even if the birchos nisuin were never recited. Th e Nodeh B’Yehudah notes that the majority of authorities agree with the latter approach. It would seem that in the current, dangerous situation it is proper to follow this opinion. As such, the wedding should consist of a badekin, chupah, and yichud – all with less than ten men present, in order to minimize the risk. However, the presence of two witnesses is mandatory under all circumstances.
Patient Released From Hospital on Shabbos
During the current Coronavirus epidemic, a person who was discharged from the hospital on Shabbos or Yom Tov may return home since it is not advisable to remain in the hospital longer than necessary. Since it is potentially dangerous for the patient to get into a taxi or an Uber, a family member may drive on Shabbos to bring the patient home. However, every attempt must be made to minimize the amount of chilul Shabbos involved whenever possible. Th is means the car should be turned on with a shinui (in an unusual fashion) by turning the key with one’s weaker hand, or by pressing the button with one’s knuckle. When turning off the engine it should also be done with a shinui. Additionally, a shinui should be used when opening and closing the car door. However, a shinui or any deviation from safe driving practices should never be used in the actual operation and driving of the car.
Haircuts on Chol Hamoed and During Sefirah
Currently, local authorities have closed barber shops due to the Coronavirus, making it impossible to have one’s hair cut before Pesach. Normally, hair may not be cut on Chol HaMoed. However, should the situation be resolved during Chol HaMoed, it will be permissible to do so this year. Halacha provides for an exception in circumstances where an obstacle, that was obvious to all of the people in the neighborhood, made it impossible for an individual to have his hair cut before Yom Tov. In the event that the situation continues into the days of Sefi ra, but ends before Lag B’Omer, even those who normally observe the customary mourning during the “first days” of Sefi ra may cut their hair, provided that it has been at least two months since their last haircut.
Taharah Customs
All practices involved in performing a tahara, preparing the body for burial, are minhagim (customs), but their source is the Torah commandment of kavod ha’meis, respecting the deceased, which itself is an extension of kavod ha’briyos, honor due to all of mankind. If we must show such respect to the deceased, all the more so must we show respect to the living, since everyone was created in the image of God. Whenever there is a concern that those who usually perform the tahara will contract the disease, they certainly should not perform the tahara. This is because even a case of doubtful danger outweighs all mitzvos. All the more so in the case of burial preparations which are only a minhag. However, burial in the ground is a Torah commandment and those involved in the burial can take necessary precautions to avoid contracting the disease during the burial. Although such precautions may be inconvenient, those who are involved in the burial are certainly obligated to inconvenience themselves to fulfill this Torah commandment of burial. It is patently incorrect, based on our understanding at this time, to cremate any Jew who has passed away, even if they have died from a contagious disease. Cremation is considered a serious breach of Halacha. Traditionally, those who would prefer cremation were those who didn’t believe in techiyas hameisim (the afterlife). At this time it is preferable to allow the professionals at the cemetery to take care of the actual internment of the body.
Reinterring the Deceased
A family who is currently unable to use their burial plots in Eretz Yisrael due to the Coronavirus, may perform a temporary burial in Chutz L’Aretz and when the situation permits, the body may be interred and moved to Eretz Yisrael as is indicated clearly in the Shulchan Aruch.
Anim Zemiros
One who is davening alone does not recite Anim Zemiros for a variety of reasons. It seems that the custom to recite Anim Zemiros on Shabbos or Yom Tov was only instituted when davening with a minyan. Additionally, Rav Soloveitchik suggested that the recitation of Anim Zemiros constitutes a Davar She’bekedushah, just like Kaddish and Kedushah, which demands the participation of ten men in order to be recited. This is reflected by our custom to stand for Anim Zemiros and our practice to recite it responsively.
Refunds from Yeshivas/Schools
Regarding payments made to yeshivos and children’s schools, some parents have demanded refunds of tuition money. This is certainly an improper approach. The schools and yeshivos already cannot pay the salaries of the rebbeim and teachers. If we ask for reimbursements and remove our support, the schools will shut down due to the current and impending financial challenges. Rather, we must do our part to support the schools and yeshivos to the best of our abilities in order to ensure that they will be available to serve our communities when the epidemic comes to an end. Doing so would be considered tzedakah, for all purposes, and would certainly represent the attitude that our tradition demands at all times but especially in times of crisis and danger.
Calling the Hospital on Shabbos or Yom Tov to Advocate for a Patient
Often, a patient’s chances for survival are significantly increased when someone is advocating on their behalf, especially if this advocate is himself a doctor or medical professional. In the current situation, family members are usually not allowed in the hospital, both due to overcrowding and to concerns about their own safety. The halacha is that we violate the laws of Shabbos even if there is only a slight chance that it will save a life. If family members – especially medical workers – would call the doctors or nurses tending to their loved ones to check in and to discuss the situation, it may lead to greater care and concern for the patient, thus increasing the chances of survival. Therefore, the family should arrange that these communications be made, even on Shabbos and Yom Tov, in order to advocate for the patient in the hospital.
Davening for the Sick:
On Shabbos, Yom Tov, and When One is Not Sure if the Person is Still Alive Even though we typically should not daven for cholim on Shabbos or Yom Tov, when there is an imminent danger it is permitted. Therefore, if necessary, a tefillah for a choleh can be inserted in our Shabbos and Yom Tov prayers at the conclusion of the Shemoneh Esrei. When davening at home for someone who is dangerously ill, and there is the possibility that the choleh has already passed away (Heaven forfend) without our knowledge, we should not pray for a refuah sheleimah (a complete physical rehabilitation) but rather for divine mercy. Since under all circumstances divine mercy is appropriate and necessary (even if the choleh has already passed away).
Burial on Shabbos and Yom Tov
Due to the highly contagious nature of coronavirus, there are certain governments that have mandated either immediate burial or cremation (this is not the case currently in the United States). Under those circumstances, every effort should be made to avoid cremation. Therefore if a Jew would pass away on Shabbos, the burial should be done immediately (on Shabbos) by non-Jews. In addition, the storage facilities of many funeral homes in New York (and elsewhere) are currently filled to capacity and have raised concerns regarding the upcoming Yom Tov. Under these tragic circumstances, we must allow that the burial be performed on Yom Tov. Relatives who wish to participate would not be permitted to walk beyond the techum, nor would they be allowed to accompany the hearse in a car. On Yom Tov Sheini, it is theoretically possible for Jews to be involved in the actual burial, and in that case they would be permitted to join in the car and travel beyond the techum. This would only be relevant for those who would be physically involved in the burial (digging the grave, lowering the castket into the ground and filling in the grave with dirt). No one else including close family members would be allowed to travel to the cemetery. Ordinarily, one who travels to a cemetery on Yom Tov Sheini for a burial, would be required to stay in a local Jewish home for the remainder of Yom Tov, but due to the current necessity of social distancing, this is impossible. Therefore, they may return to their homes on Yom Tov Sheini. However, due to the current danger, it is strongly recommended that all burials be done by professionals with the use of machines. Accordingly, the family members would unfortunately not be present at the burial on Yom Tov.