My Suggestion for a Radical New COVID Policy
Not a day has gone by in the past few weeks without some conversation about COVID policy. In many ways, we know so much more than we did a year ago. We have a far better understanding of how this virus spreads. Our doctors, baruch Hashem, know far better how to treat COVID patients. With the greatest of thanks to the Ribbon Shel Olam, we have vaccines which have overwhelmingly staved off the worst effects of this disease. Right now, we know that we are somewhere between the horrors and tragedies of last March, and a safe and maskless future.
But where exactly are we on that journey? It's hard to say. Because after all we have learned in the past 18 months, there is so much we still don't know.
We don't how how long COVID immunity lasts, from the vaccines or from the virus. We don't know why this disease has little to no effect on some people, while it is life threatening to others. We don't know why children, thankfully, seem to be so resistant to contracting the virus and we don't know the effects of the new variants on current immunity.
Perhaps, most frightening of all: we have no idea about the long term effects of anything that has occurred in the past year and a half. This is true of the virus, the vaccines, the economy and the systems of government that have all been shaken by a completely new reality.
And in a world of so little clarity, it is normal and natural for us all to attempt to fill in the gaps in our understanding, and to reach conclusions about how this should inform our behavior. Of course, each of us is reaching beyond what we know to reach conclusions that fit our own ideas, ideology and understandings of the world. This is not a bad thing, but it has predictable outcomes.
People with a predisposition towards rule following are finding themselves at odds with those who have a proclivity towards bending the rules.
Parents with young children bouncing off the walls are at odds with the elderly who are disproportionately vulnerable. Those who's livelihood depend on human interaction far more desperately hoping that we're on the way out of pandemic life. Not to mention that introverts and extraverts are having very different feelings about where we are on the road to “normalcy”.
These differences of hopes and dreams result in some very real differences of opinion in how public policy should be decided. Both extremes in these murky waters have amassed troves of subtle data to support their conclusions. But in the absence of prophecy, only time will tell where the truth lies.
And so, with this in mind, I would like to suggest a new COVID protocol.
But first, a word of introduction, courtesy of the Ba'al HaTanya:
Ideas and truths inhabit the intangible world of thought. In order to bring these ideas into the world of action, the ideas need to be expressed in words, and once they can be communicated, they can be acted upon. For example: “I'm hangry” (Thought). “Ahah! I'd like a donut” (Speech). Goes to get the donut (Action).
Often, however, it is not so simple, especially when our actions have real world consequences on other people. Then, it becomes obvious that the descent of out thoughts into action is not frictionless. Even the greatest truths must be filtered through our character and emotions.
And herein lie the greatest dangers and opportunities. As Roosevelt once said: “Nobody cares how much you know, until they know how much you care.” If our goal is to inform and educate others so that they will help us realize our ideas, then we best ensure that they know that we care.
If we want our ideas to see the light of day, they must expressed with empathy, sincerity and concern. They must be clearly absent of agenda, ego and obviously malevolence. This is sheer utility, and our long term success as individuals and communities depends on it.
But I want to suggest the primary approach of the Torah is a little more radical: The purpose of our existence is not to “get the right answer.” It's not even to bring that right answer to the world of action. Instead, the purpose of our lives is to become people through which the right answer can be expressed.
In the words of the Vilna Gaon (אבן שלמה פרק א): > כל עבודת ה' תלוי בתיקון המידות...עיקר חיות האדם הוא להתחזק תמיד בשבירת המדות ואם לאו למה לו חיים > The entirety of service of Hashem depends on correcting our character... the primary life force of a person is that they should strengthen themselves to break their negative traits, and not, what is the point of living?
Or in the words of Reb Elimelech of Lizensk (הצעטיל הקטן אות טז): > האדם לא נברא בעולם רק לשבר את הטבע > The only reason we are created in this world is to break out of our negativity traits.
For this reason, Chazal understood that the days between Pesach and Shavuos are to be used for Tikkun HaMiddos. Sefiras HaOmer is designated for this lofty task, because on its journey from Heaven to Earth, the Torah must pass through us. There is little point in giving Godly wisdom to people who will not channel it through menchlichkeit.
It is us who are the conduits through which the wisdom of Hashem will be expressed and brought to life. And Torah cannot be accurately and truthfully lived through a person who is lacking in their Middos.
Rabbeinu Bechaye writes (שמות יח כא):
Come and see the greatness of character traits. For the great people of the Torah, such as Noach, Avraham, Yaakov, Moshe and others were never praised for their intelligence and wisdom. The Torah never praises their genius. They are always praised in terms of their middos tovos. This teaches that the main thing is not wisdom, but integrity of character.
In essence: It is far more important to be good than to be right.
So this is my suggestion for COVID (and life) policy: Whatever you believe the truth to be, ensure that you are a person in which truth can inhabit.
Because it might be difficult to know what Hashem wants us to do. But it is certainly not difficult to know who Hashem wants us to be.
With the passing of the great Rabbi Meir Shapiro, the founder of the Daf HaYomi and Rosh Yeshiva of Yeshivas Chachmei Lublin, in 1933, the Yeshiva appointed Rabbi Aryeh Tzvi Frumer to lead.
A short while after his appointment, he stood in front of his students and told them that Rav Meir Shapiro had appeared to him in a dream. In the course of their celestial conversation, Rabbi Frumer asked his predecessor how he was received in the heavenly court. “Surely you, who lead the Yeshiva, founded the Daf Yomi and worked tirelessly for the Jewish people, would be lauded for his achievements?”
Rabbi Shapiro replied: “In this place they care less about achievements, and more about Middos. They don't want to know what you did. They want to know who you became.”
Hashem should help us to internalize this truth so that we can navigate the upcoming weeks and months, with care, sensitivity and respect. Knowing that whatever the policies might or might not be, we should emerge as greater, better and more refined people.