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May one travel to places with communicable diseases?
By: Rabbi Yosef Fund
The most recent outbreak of the Zika virus began in April 2015 in Brazil, and subsequently spread to other countries in South America, Central America, and the Caribbean. The virus has been linked to many cases of severe birth defects, including microcephaly and Guillain–Barré syndrome (GBS).
Recently, World Health Organization has declared the Zika virus a Public Health Emergency of International Concern. As many as four million people could be infected by the end of the year. Officials at the Centers for Disease Control and Prevention have urged pregnant women against travel to about two dozen countries, mostly in the Caribbean and Latin America, where the outbreak is growing.
Does the Torah allow a person travel to a country which has been infected by the virus? Are there any prohibitions against potentially endangering an unborn child?
Business or Pleasure?
Generally, one is permitted to travel to a dangerous country in order to earn a livelihood[1]. One may travel to places where there is a risk of dangerous animals in order to conduct business, but not for a pleasure trip. Some Rabbis go further and state that one may even expose one’s self to significant danger, in order to earn a livelihood[2].
However, the Gemara[3] does warn against traveling to a dangerous place and says: “One must never stand in a place of danger and assume that a miracle will be performed on his behalf, as there might not be any miracle done for him, and even there will be – it will deduct from his merits.”
Other sources further state[4] that a person with strong faith and trust in Hashem should not assume he must travel to dangerous places, sailing over salty seas or braving dangerous deserts in order to increase his wealth. It may not even be permitted to risk one’s life and travel these distances, unless one is fleeing persecution (as was unfortunately the case many times throughout Jewish history).
When traveling for pleasure, it may be permitted to place one’s self in mild danger. The Shulhan Aruch[5] discusses the possibility of a pleasure trip across an ocean or desert, which would require the recitation of the blessing of HaGomel[6]. It seems that although the trip may be risky enough to require the recitation of Birkat HaGomel, nevertheless, it may be permitted to travel this way for recreational purposes[7].
When deciding to travel to countries infected by the Zika virus, one would first need to determine if the trip is necessary for business or a pleasure outing, and how significant is the risk.
Protecting the Children
Aside from the question of putting one’s self in danger, which may be permitted under the aforementioned circumstances, we must inquire whether a parent is permitted to put their child in a situation where they may become ill or otherwise endangered.
This discussion was dealt with by the Poskim of 16th century Poland, in light of the smallpox epidemic and other dangerous plagues that broke out at that time. The Poskim based their rulings on the Rama who writes that one ought to flee when there is plague in the city[8]. Taking precaution against dangerous diseases falls under the Halacha of guarding one’s body, as the verse states[9]: רק השמר לך ושמור נפשך מאוד”” – “Alas, beware and guard thy spirit well”. This verse is an imperative to preserve one’s body, which serves as a repository for the soul.
The Shel”a HaKadosh – the venerable sage and leading authority of his generation – scolded parents who did not flee the city to protect their children’s life, and held them accountable for any harm that may befall their children: “Certainly, parents will be judged on the death of their suckling infants who have not sinned, and the weaned who have not erred, who die from this illness, while their parents were not concerned to flee with them[10].”
A Danger to Unborn Children
The Zika virus presents a particular danger to a fetus. What is the halachic responsibility of an expectant mother? How far must she go to protect her unborn child?
The Gemara[11] does issue lifestyle guidelines with lists of foods which are recommended and foods which should be avoided by expectant mothers (interestingly enough, the Etrog is included in the list of recommended foods). Some commentaries understand these recommendations as directives for expectant women[12]. It is clear then that a pregnant woman is directed to act in a way that is beneficial for her future child.
However, there are cases in which a pregnant or nursing woman has a craving for foods which may be harmful to her child.
There is a halachic debate whether a woman who is pregnant or nursing a baby is required to avoid a food she craves if it may have a negative effect on the child. For example, the Shulhan Aruch[13] discusses a case where a husband provides appropriate foods for his wife, who is a nursing mother. Meanwhile, the wife is craving foods that are not necessarily healthy for the child. There is a dispute among the Poskim whether the husband is allowed to prevent his wife from eating those foods, in order to protect the child.
Some opinions maintain that a nursing mother is permitted eats foods which may affect her milk flow[14]. Since the nutrition of the child can be supplemented with other foods, the mother has no obligation to deny herself her cravings. Some apply this ruling even to a pregnant woman; these Poskim would not require a woman to suffer discomfort in order to protect her unborn child[15].
The question remains how to apply this ruling to a pleasure trip which may endanger a fetus. The denial of a pleasure trip does not generally create the same discomfort as food deprivation. Still, it stands to reason that a pregnant woman is not halachically required to guard her unborn child to a greater degree than she is responsible to guard her own health. Nonetheless, the Gemara does suggest that an expectant woman should seek out a diet that is beneficial to her child – although it seems to be only as a suggestion, not a requirement. The same suggestion however may apply to travel which has a risk of causing harm to the child.
Please note, that these Halachot are complex and this article is not intended to provide a definitive ruling. Please consult your Posek – and relevant health professional – for individual rulings.
[1] Noda B’Yehuda 2nd Ed. Y.D. 10
[2] Tzitz Eliezer 9:17
[3] Ta’anit 20b
[4] Rabbenu Avraham ben HaRambam in “HaMaspik L’Ovdei Hashem” on Bitahon.
[5] Orah Hayim 531:4
[6] Ibid 219:1
[7] “Uv’Lechtecha VaDerech” Ch. 10, footnote 91, “V’Asitem HaYashar V’haTov” Vol. 7 pg. 270
[8] Yoreh De’ah 116
[9] Devarim 4:9
[10] Sha’ar Ha’Otiot, Daled sec. 14
[11] Ketubot 60b-61a
[12] Rashi, quoted in the Shita Mekubetzet
[13] Even Ha’Ezer 80:12
[14] She’elat David
[15] Shi’ure Torah L’Rof’im 4:221