Rabbis Call for Contact Tracing

The Orwellian Australian contract tracing app, named with doublespeak “COVIDSafe”

We are living through terrifying times, and I am not talking about Covid-19.

We are seeing draconian measures enforced in the western world that are harsher than any we’ve ever seen in our lifetimes. This should awaken alarm and skepticism of the explanations we’ve been given for this vast expansion of government power. Yet many people, including in the Jewish community and including in the Orthodox Jewish community, see no problem with these measures, and they willingly encourage and enforce them. Some even do so with zeal and fanaticism, to the point of informing—of reporting to the police anyone who dares disobey the government.

And they’re doing so based on a fundamentally true principle.

However, I believe that in this case, the principle is being grossly and dangerously misapplied.

This is the basic principle in Jewish law that pikuach nefesh, the preservation of life, supersedes all other concerns, even otherwise strict obligations under Jewish law. Based on a doctor’s rulings, one can desecrate the Shabbos/Sabbath, eat non-kosher food, eat on the holy fast day of Yom Kippur. And so on.

During the Covid-19 crisis, many rabbis are telling us that we must obey the government health experts, because Jewish law says that one should listen to health experts, to the point that one even violates what is normally forbidden based on their word.

When rabbis tell us this, they are not really telling us anything new and different. This is a basic principle in Jewish law. We don’t need an expert rabbi who devoted his life to advanced scholarship to know that danger to life is an overriding principle; any schoolchild knows this.

The issue is not whether we should listen to experts in matters of health. Rather, the fundamental issue is which experts we should listen to. Who exactly is making the threat assessment?

Yes, safety and health are paramount priorities. But it is for this very reason that they’re perfect tools for control and manipulation by people acting in bad faith with a sinister, nefarious agenda.

We are being told to obey the “public health” experts. But it really doesn’t take much time to research the history of “public health” and see just how correct and reliable it has been in the past (e.g., see here, here, here, and here). Ten minutes of research on Google will lead you to many past incidents when public health officials not only got it wrong, but they deliberately lied—with regard to pesticides, vaccines, firearms, and much more.

Public health is a part of politics, and politics is about money, power, and control. So public health is not about science and truth; it’s nothing but a propaganda machine.

The medical industry in general is joined at the hip to Big Pharma, which controls medical school and medicines in order to maximize profit, not healing and good health. Those who offer cheaper, more natural, and healthier alternatives to expensive synthetic pharmaceutical products are persecuted and marginalized, their businesses are outlawed, and they are even sometimes killed.

It would be one thing if these rabbis were naïve in their health decisions about their own lives. It’s another thing entirely if they impose this naivete on the community.

These rabbis are not doing their due diligence to question the narrative that we’re being told. And this negligence is even more egregious now than when the scare began.

The truth has increasingly emerged in recent weeks that we were sold a hoax: Covid-19 is no more dangerous than the seasonal flu, and likely less so. We were given false information about the death toll in Italy. The numbers were padded and governments worldwide are giving unethical financial incentives to hospital administrations to falsely classify deaths from other causes as Covid-19 deaths. The CDC issued directives to classify deaths assumed to be from Covid-19 even without a test. The tests are utterly faulty and don’t even test for Covid-19. The original mathematical model was grossly exaggerated and completely flawed from the outset. The media is using crisis actors to hype up the fear. According to testimonies, the hospitals in New York, the supposed hotspot for Covid-19, are systematically murdering the Covid-19 patients and that is in fact what is causing the higher death count there.

Yet all these facts are largely ignored by the governments, so they are also ignored by the rabbis. This is surreal. You have to wonder, why are the governments ignoring these developments? And why are the rabbis playing along?

These are often the same rabbis who told us to obey the “health experts” with regard to vaccines, despite the numerous reports coming out that many children are severely injured by vaccines. But because the government ignores that and mandates the vaccines, the rabbis push us to conform and not to try to find exemptions.

They are the blind leading the blind.

Their blindness is astonishing. The truth about the other side of the story is now so widespread that it’s hard to think that this attachment to the official story is not willful. It is unpleasant to speculate on what motivates this irrational compliance. It could be concern about their image and a desire that rabbis not be seen as “bucking the system”, a desire for their schools and synagogues to receive the continued support of wealthy patrons, or to receive continued government funding and grants to ease the financial burden on their institutions. Or it could be simply a blind spot due to a naive overestimation of the wisdom of the official public health officials, due to the psychological influence of the inflated status of “official culture” to which all citizens are susceptible. But the explanation of the motive in any given case is irrelevant. This phenomenon of blind acceptance of the official government narrative on matters of health is shameful and terrifying.

Now that the rabbis are mostly blindly following the so-called government-approved “health experts”, and the sheople are mostly blindly following the rabbis, we have a serious problem.

This is a very slippery slope.

The problem is the automatic conformity. All based on an endless, constantly repeated argument from authority. All without considering dissenting medical voices and blatant conflicts of interest. All based on the presumption that in matters of public health policy in our institutions, the government and only the government knows best and therefore it must call the shots.

These people are not thinking clearly; they’re obeying like robots. They’re not willing to consider anything that deviates from the official narrative. They’re not willing to listen to an argument presenting reason and evidence and adjust their opinion accordingly. They automatically dismiss anyone questioning the official narrative as a nutcase. They’re viewing the official narrative as religious dogma, all while failing to stand up for our human and religious rights.

They say that we need to keep the shuls (synagogues) closed because opening might endanger lives, but I guarantee you that if you would ask these same rabbis to take some action about the even potential danger of the Wifi in the schools or the 5G towers (being installed right now while we are in lockdown) right near the schools, they would give you a funny look and dismiss your concerns. If you would say that the documented harms of vaccines declared by SCOTUS is reason not to mandate them and to allow parents to decline mandates, many would dismiss your arguments and tell you to obey the government.

Nor do we ever hear statements on the harm from radiation from cellphones, on the harm from psychiatric drugs, or on the harm from a sugary diet of processed foods.

So the claim that this is about health is disingenuous. What’s really going on here is blind obedience to government, not to true, unbiased health experts.

To be precise, on May 7, Rabbi Moshe Hauer, representing the Orthodox Union, the OU, interviewed Big Pharma shill Dr. Anthony Fauci and then issued a statement of guidelines for all synagogues, following Fauci’s words completely, including his recommendation that the Orthodox community use contact tracing!

Likewise, on May 8, the Sydney Beth Din (echoing an earlier call on April 30 by Melbourne and Sydney layleaders) released a statement calling on the community to download the voluntary “CovidSafe” contact tracing app! And I quote:

This technology is immediately reminiscent of the dystopian novel 1984, by George Orwell, which is studied by all who attend Western high schools, which describes the evil that can occur when government seizes absolute power. 1984 warns us about the possibility of an all-pervasive surveillance state, and sadly, this scenario is fast becoming a reality through various technologies.

But “Contact tracing” takes the surveillance state to a whole new level of Orwellian control. To have the government track your every move and record everyone with whom you’ve come into contact! And then arrest you and imprison—sorry, “quarantine”—you just because you came into contact with someone who tested positive for Covid-19 (using a faulty test)?! Since when does Jewish law endorse such police state measures?

These statements supporting tracing apps should send a shudder down our spines and make our hair stand on end. They justify every deprivation of freedom in the name of safety, all in total denial of the fact that Covid-19 has been proven not to be a pandemic!

A pandemic is defined by huge numbers of people getting severely ill and dying. Where are these huge numbers? Nowhere!

It’s nothing but a scamdemic!

And yet the leaders still support further harsh measures!

Where will it end?

Will the rabbis and the layleaders demand the people take various tests—saliva tests, blood tests, and temperature tests—before being allowed to return to the schools, the rabbinical colleges, and the synagogues?

Will the rabbis and the layleaders demand the people take a vaccine, along with an invisible ink tattoo, before being allowed to return to the schools, the rabbinical colleges, and the synagogues?

Will the rabbis and the layleaders demand the people submit to being microchipped before being allowed to return to the schools, the rabbinical colleges, and the synagogues?

What if the government comes and tells us that a certain area is entirely contaminated and everyone must be evacuated to an undisclosed location, will the rabbis support that too?

Exactly how many freedoms will they support we surrender in the name of obeying the apparently infallible public health officials?

We expect more from leaders. That’s why they’re the leaders. They have a greater voice and influence, and a greater responsibility. They have failed us.

These leaders are in denial, just like the vast majority of the members of the community. Have courage! Ignore them!

It should be obvious, but I’ll say it anyway because I believe it needs to be emphasized: The only health experts that are truly reliable and authoritative are those independent of government. Not that they’re perfect, but they at least stand a chance of being honest and pure.

What is really going on is that we are being robbed of our rights and freedoms, and they will never, ever come back the way they were with this naïve, compliant, mindless attitude. Unless we expose this Big Lie, our civil liberties as citizens of western democracies will not return, nor will our religious freedoms to gather and pray freely. And by freely, I mean without a certificate of immunity, a temperature test, a vaccine, or a microchip. Those worried about catching the dreaded disease are free to stay home, but those who choose to come to the synagogue should be entitled to make their own choices and to take their chances.

We need to get ready to say no. No to contact tracing, no to mandatory testing, no to vaccine mandates, no to government intervention in our private lives, no to anything that inhibits our freedoms. And we need rabbis to support us and lead us in this refusal. And if they choose to be so blind that they would rather fall right into this devious trap set by the elites who are putting out this propaganda, we reject them as our leaders.

If you’re a rabbi, consider the words of the critics. Consider the illogical and excessive enforcement of the lockdowns, the deployment of drones, four-legged robots, tanks, the national guard, children needlessly separated from parents, and the signs of upcoming mandatory vaccination. Remember the lessons of history and the danger of a rapid introduction of tyranny through deception. We study history so we will learn its lessons and be vigilant against such events recurring. We are not immune today and I would submit that we are living through just such a takeover, under the guise of a staged and largely bogus pandemic.

If you’re a congregant, please approach your rabbi and bring the words of the critics of the official story to his attention. Let’s hope he takes you seriously. If not, go to your fellow congregants and try to influence those among your friends whom you think might take you seriously. If they do, get them to approach the rabbi. If this fails, sorry to say, you need a new rabbi and a new congregation. Start your own breakaway minyan (prayer service).

If you’re reading this and you’re a Christian, the same goes for you. Please approach your pastor, priest, and fellow worshipers and attempt to educate them.

When government tyranny is intensifying and yet the death toll is extremely low, we should all be able to tell that this is not at all about a virus. The alleged virus is a pretext for an unprecedented, worldwide power-grab. If leaders—whether religious or lay leaders—have any value, if leaders were ever needed, it would be to speak out against this grave, rapidly growing threat to the freedom of all mankind.

Even if despite all the proof coming out that the numbers are padded, these rabbis (mistakenly) still consider the virus a serious threat, why can’t they at least also see that the danger from this government power-grab is just as serious, if not vastly more? If these rabbis can call for caution against the virus, why won’t they also come out against draconian government restrictions and mandates?

In fact, no rabbi or lay leader should be promoting any measures at all. Covid-19 has been proven a lie. There is no pandemic and there never was and now it’s totally obvious. The reason the government won’t admit that, is that this was all planned from the outset—it’s a plannedemic. But we should not let ourselves to be played for fools! At this point anyone, no matter how otherwise respectable he may be, who willfully ignores this ongoing deception is complicit in enabling it.

Don’t obey these rabbis and layleaders. Use your basic G-d-given critical thinking skills. Obey your conscience and obey common sense.

Demand that your rights and freedoms be honored. Resist tyranny and mind control, no matter who is brainwashed into imposing it.

Why Do They Want Us to Stay Home?

Stay home if you can to help America contain coronavirus, save lives.

They want us to stay home. Clearly not for our health; that’s a laughable pack of lies. The government? Genuinely concerned about our health? What a joke!

But why? Why do they want us so badly to stay home? What is the hidden agenda? This is the question we should be asking.

In my view, it starts with understanding that this is a massive psy-op, a covert psychological warfare operation to instill fear in the populace for the sake of mass mind control—fear-based mind control. When the people are in a state of fear, they do not think critically. They operate emotionally and they’re much more susceptible to being controlled and dominated.

How does staying home accomplish this?

Let us count the ways:

We believe their story and we’re filled with fear from the dreaded virus, because if such measures are implemented, they must be necessary—the danger must be grave. Where there’s smoke, there’s fire!

They imprint in our collective mind the awareness that they are our masters and we are their slaves; they are entitled to order us around and inhibit our freedom, and they can do so even to the extent of forbidding us to even leave our houses, essentially putting us under house arrest.

Massively disrupting a person’s schedule and lifestyle also weakens him psychologically and makes him more susceptible to mind control.

They destroy our businesses—small, medium, and even large—so the big corporations in bed with government can swallow them up and expand their power.

The widespread, unprecedented poverty and unemployment brings the people to far greater dependency on the state for all their needs. Witness how even the supposedly anti­-socialist, conservative leaders of various countries are signing bills for socialist government handouts to all citizens. In some places, there are even bread lines, just like in socialist Venezuela.

They degrade otherwise productive people by subjecting them to idleness.

They traumatize people by depriving them of face-to-face contact with friends and extended family, despite the fact that these loved ones live around the corner. This separation from the elderly in particular creates a generation gap, where the influence of the elderly is diminished and their usefulness for the community as source of support is further diminished from its already sorry state. This division greatly lowers morale, and this is a key part of the agenda of all totalitarian governments—divide and conquer. United we stand, divided we fall.

They weaken us physically through lack of exercise, sunlight, and fresh air.

For those who have children and aren’t used to watching their kids all day, they want to create conflict in the family when parents who need a break get none and when kids fight incessantly and drive their parents up the wall for day after day. Everyone is encroaching on everyone else’s personal space. For those who don’t have children, even the constant contact with one’s spouse with no solid regular break is also disruptive to the relationship.

They want us inside so we won’t see the 5G towers they’re setting up all over the cities, especially in the schools, while we’re not around to see.

They prevent us from going out and protesting against the unjust laws they pass while we’re unable to go out and protest, including the recently-passed law mandating a quick rollout of 5G, a technology which was released without public discussion, was never safety tested and is said by many experts to emit toxic levels of radio-frequency radiation, and which poses serious privacy concerns.

They trap us in front of the television so we will be bombarded with their propaganda in the news and on the commercials. Even if you turn to alternative media like Youtube, they have imposed unprecedented censorship.

They force us to engage constantly with electronics so our every interaction with anyone other than immediate family will be tracked and recorded in their Orwellian databanks. Even the interactions within our houses may be recorded by our devices.

The anguish we suffered while cooped up in our houses is seared into our souls. When the time comes to lift the restrictions, we’ll remember that pain and reflexively, slavishly submit to mandatory testing, vaccines, microchips, and all the other infringements of our liberties they’re planning.

Don’t listen—get out of the house: go to a friend’s house, go to a park for exercise, drive around and say you’re going to a store. Anything that’s not discouraged but technically allowed, you should do.

Don’t conform with this corrupt, illegitimate, sinister edict. Don’t stay home.

Revelation is Crucial for Making Correct Choices

It is impossible to serve G-d, both in relations with G-d and with one’s fellow man, without submitting to the Revelation of His Will. Those who say they will figure out for themselves, using their limited minds, what G-d wants, instead of seeking His perfect Revelation, err greatly. Likewise, all people who treat their relationship with G-d as something that they do on their own fallible terms instead of on His terms, are bound to fail–nay, they have already failed–and will inevitably be lacking in that relationship.
Put simply, if my boss tells me to do a and I do b, I will be fired regardless of my intentions. Similarly, if my wife tells me that she likes flowers and not chocolates, and I bring her chocolates because that’s what I like, she will be displeased regardless of all my good intentions.
The Torah is endlessly vast and contains guidance in all aspects of life concerning how one should behave in any situation. So when it comes to any question, the only question one should ask oneself–or, in the many cases in which one lacks the sufficient knowledge, one’s rabbi–is: What does G-d say in His timeless Torah, the manual for my life today, concerning how I should act?
But no matter how clever and well-educated one may be (including education in Torah), asking oneself in a G-dless, secular way “what do think” will inevitably lead to selfish, wrong conclusions to a lesser or greater extent, because whenever one chooses to leave the G-d of Truth out of the picture, truth and objectivity are impossible.

Standing Up to Leftist Hate

rock the podium

Not so long ago, one could debate with a liberal. But nowadays, whenever you disagree with them, they have a ready comeback to shut you up, one that is very difficult to rebut:

You are a hater spreading hate and a bigot spreading bigotry.

The implication is that your opinion stems from some deep-seated unworthy negative emotion and is thus fundamentally illegitimate. And so not even worth debating.

The best response to this is not to pathetically apologize and assure them that you mean well, really. Instead, point out that it is rude of them to cast such aspersions on your character. You refuse to engage with them unless they will debate with civility.

The same applies when one quotes religious sources to justify one’s personal beliefs, such as referencing the fact that according to the eternal, universal laws of Noach transmitted in the Torah, sodomy should be outlawed, and same-sex marriage is not just forbidden but constitutes the nadir of societal degeneracy.

Secularists will interpret one’s words in the most uncharitable fashion and respond:

  1. Your religion differs from the latest social fad, so it is inherently hateful, so shut up. (Of course, they will only tell this to Christians and Jews, but not Muslims.)
  2. Your deeper motivation behind taking your position is hateful, because otherwise why wouldn’t you be out promoting something else religious like not to desecrate Shabbos, intermarriage, or the like? Why oppose the LGBT movement, of all things? You must have an irrational, unworthy, emotional dislike for them and your religion is just a pretext to express your hateful tendencies.
  3. You must be a closet pervert, or else you wouldn’t focus so much on sexual matters.

To respond:

  1. If you think my religion is “hateful”, so be it. But I will not be deterred by your denigration of my faith. Also, this is an argument from popularity, which is fallacious.
  2. I and others discuss matters related to the LGBT agenda because it is a major issue of the day, if not the foremost one. And although those and many other sins are rampant among the Jewish people, there is no political movement actively legitimizing and promoting desecration of Shabbos and the like. Also, the LGBT ideology militates against basic family-oriented sexual morality that is universal and fundamental to civilized society, and therefore in a way speaking out about this is even more pressing than promoting Torah observance in those other areas. Also, there are plenty of rabbis encouraging non-religious Jews to observe Shabbos, but precious few speaking out against the LGBT agenda. On a personal level, I can tell you that I had almost no knowledge of or interest in the LGBT agenda until it was legalized in the USA due to the calamitous Obergefell ruling.
  3. Odd, isn’t it, that if one would return that compliment and cast such aspersions on the motives of LGBT advocates, that accusation would be met with outrage and condemnation, and yet it is viewed as perfectly acceptable to hurl at religious people.

Both the second and third point are also classic examples of ad hominem attacks—dismissing the character of the person making the argument without actually responding to its substance. You would think that these liberals, who all attended college and sing its praises, where they are supposedly schooled in the art of detecting logical fallacies and are therefore armed with reasoning skills vastly superior to those religious plebs who didn’t attend college, would notice these glaring errors. You would be wrong.

To those who say my stance on LGBT matters is intolerant and hateful, I say that as far as I am concerned, I am simply being true to my religion, and of this I am proud. Moreover, I can quote Torah sources relevant to the issue upon which I base my view. If you think I err in my quotes or you have counter-quotes, I am willing to discuss that. But to dismiss my words out of hand as hateful without any rational debate—this very accusation is intolerant and hateful of religious folks. As an Orthodox Jew, I am fully entitled to delve into Torah sources in order to seek guidance and remain true to my religious tradition—even if that means holding views that (gasp!) don’t conform to the latest wacky intellectual fad, or to secularist values in general.

Accusing an Orthodox Jew of hate merely for holding unpopular views and voicing them unapologetically is blatant anti-religious—in this case, anti-Semitic—persecution. But of course, that itself is the latest social fad—to shame and ostracize all dissenters from the new atheist ideology by branding them as monstrous haters.

Don’t be ashamed of the scoffers whose only “argument” is anti-religious slurs. Speak out proudly in defense of the eternal, universal laws of Noach.

On the Torah Obligation to Influence “Civil Matters”


Divine Law is Universal

Non-Jews are obligated to follow the Noachide Laws. We are accustomed to hearing about the Noachide Laws as if they were general, abstract principles. Or if we have studied some Talmud, in very technical, theoretical terms.

But this is a mistake.

The Noachide Laws are not some kind of fuzzy symbolic principles meant for a sermon, nor are they recommendations and good advice, or a topic for scholarly pilpul. They are (I know, it sounds obvious) laws.

So just as Jews are obligated to follow Shulchan Aruch, so are non-Jews obligated to follow the Noachide laws. The Noachide laws are their Shulchan Aruch.

Just as Shulchan Aruch is divine and therefore eternal and unchanging, so are the Noachide laws eternal and unchanging.

Moreover, for both Jews and non-Jews, obeying divine law is not a secondary part of life. We are not here on earth to enjoy material pleasures, even most worthy ones like Yiddishe nachas from our family. Our eternal souls were planted in temporal bodies in this lowly world for a brief while in order to perform a mission—to serve Hashem. And our personal fulfilment depends upon this, but there is a difference between Jews and non-Jews:

  • Jews were created in order to serve Hashem by following their laws, as detailed in the Shulchan Aruch, the Code of Jewish Law, and only by so doing do they fulfill their personal mission and attain happiness.
  • Non-Jews were created for the purpose of following the Noachide laws, and only by so doing do they fulfill their personal mission and attain happiness.

Universal Duty to Influence Others to Follow Torah

Part of our mission, both as Jews and non-Jews, is to exert a positive influence on others. This too is not merely good advice, but a halachic obligation.

In particular, Jews are duty-bound to influence fellow Jews under their influence to improve in their Torah observance. This is the mitzvah of tochachah, rebuke, which is an explicit verse: “You shall surely rebuke your fellow [Jew]” [1]. Likewise, “all Jews are responsible for one another” [2]—responsible to encourage fellow Jews to observe Torah.

When is one obligated to exert influence? Whenever and to whomever one can. “To the one who will accept [rebuke] from him”[3] and one should do so repeatedly, even “until 100 times”.[4]

Likewise, non-Jews are obligated to influence fellow non-Jews to follow the Noachide laws. The Rebbe states[5] that this duty is included in the Noachide mitzvah of dinim, the mitzvah to establish and maintain courts of justice. Just as courts are obligated to promote observance of the Noachide laws (see further below), so are individual non-Jews obligated to do so via whatever legitimate means of influence are at their disposal in that time and place.

In particular, Maimonides rules[6] that all the inhabitants of the city of Shechem were in violation of the mitzvah of dinim because “they saw, knew, and didn’t judge” Shechem (the ruler, after whom the city was named) for violating the prohibition of kidnapping. Maimonides holds that when regular citizens sit idly by and allow violation of the Noachide laws to occur, those individual citizens violate the Noachide laws. Even Nachmanides,[7] who holds that the citizens of Shechem were not liable for punishment for this neglect, clearly still maintains that they should have protested to the extent they were able.

Laws Violating the Noachide Laws Are Fundamentally Illegitimate

This brings us to the topic of the approach of Judaism to civil law. Judaism maintains that the concept of a civil law system is not merely a useful secular tool for maintaining civilized society devised by clever mortals. Rather, it is a divine mandate, as per the Noachide mitzvah of dinim, which contains two elements:

  • The duty to set up courts of justice to enforce the other six Noachide laws—“[non-Jews] must set up judges and magistrates in every major city to render judgment concerning these [other] six Commandments, and to admonish the people [regarding their observance].”[8] (In fact, not only is the role of the justice system to enforce the Noachide laws, but it is incumbent upon the judges to actively educate the people on the Noachide laws, even if doing so involves considerable inconvenience and sacrifice.[9])
  • The duty to pass laws to maintain civilized society and peaceful interactions between citizens such as laws of business contracts, road rules, and so on, as long as they conform to Torah-based principles of fairness and decency.[10]

As part of enforcing the Noachide laws, each country and nation is invested with divine authority to appoint lawmakers and judges to pass and enforce laws as safeguards (harchakos) against violation of the core Noachide laws, after considering environmental and cultural circumstances.[11]

It is precisely because Hashem requires the establishment of a civil law system that there is a divine mandate to obey that law in all its details incumbent upon both Jews and non-Jews, as the Talmud rules: “The law of the land is the [Torah] law”.[12]

However, this only applies to religiously neutral laws. If, however, a legal system requires a Jew to violate the Shulchan Aruch, that law is fundamentally illegitimate and the Jew must disobey it.[13]

Likewise, if a legal system requires one to violate one of the Noachide laws (such as, very notably, in the biblical city of Sodom), that law is fundamentally illegitimate and both the Jew and the non-Jew must disobey it.

Thus, a civil law that violates one of the Noachide laws and encourages the people to violate such a law is by definition corrupt and fundamentally illegitimate. Such laws of the land are absolutely not Torah law, neither for Jews nor for non-Jews.

Leadership Role of Jews

But how, as Jews, should we relate to morally corrupt, illegitimate laws of the land (aside from stubbornly refusing to obey them)? Is it our place to get involved with how non-Jews fulfill their mitzvah of dinim?

This is really a broader question: Is it our place as Jews to influence our gentile neighbors to follow the Noachide laws?


In fact, this mission is crucial to our national purpose. G-d charged us, through the prophet Yeshaya,[14] with being a “light unto the nations.” What do these flowery, oft-quoted words mean? Rabbi David Kimchi, the Radak, explains that Jews reveal this divine light by directly teaching non-Jews the Noahide Laws.

In fact, Rambam rules unequivocally that Hashem explicitly commanded Moshe Rabenu at Mount Sinai to charge the Jewish people with the mission “to compel all the world’s inhabitants to undertake the laws commanded to Noah’s descendants”.[15] Tosafos Yom Tov explains[16] that Rambam means that we are obligated to compel observance of Noachide laws to the extent that as we are able, and so this law applies even during the era of exile, via kefiyas devarim—“verbal coercion”, i.e., persuasion.

The Lubavitcher Rebbe has stated[17] that in past times, spreading the Noachide laws would have brought danger upon the Jewish people and hence they were exempt from this duty. However, in modern times, there is not even a remote concern[18] that promoting the Noachide laws to the non-Jews in our host countries would provoke antisemitism, and therefore this obligation applies in full force. And not only should we influence non-Jews to observe the Noachide laws; we should influence them to spread the Noachide laws themselves,[19] until they build up into a mass Noachide movement.[20]

Thus, as regards the mitzvah of dinim, it follows clearly that according to Rambam’s halachic ruling, to the extent that Jews are able to exert such an influence, they should encourage non-Jews, whenever possible, to reform their legal system to bring it ever more in line with the Noahide laws.

Moreover, if we ought to even influence an individual non-Jew to observe the Noachide laws, all the more so is it imperative to influence non-Jews to reform a law so that it is closer to the requirements of the Noachide laws, for that impacts all the citizens and therefore dramatically elevates the entire society for the better. The same principle would surely apply to the imperative to get involved when possible in order to avert a proposed law that violates the Noachide Laws, G–d forbid.

This principle is based on the concept of communal and societal responsibility taught by our sages:[21] “Rabbi Shimon Bar Yochai taught: One can compare this to a group of people sitting on a ship. One of the group takes out a drill and starts drilling a hole in his place. The others protest, but the man retorts, ‘What difference does it make to you if I drill a hole in my place? I am not making a hole in your place!’ They replied to him, ‘Will not the water rise and sink the whole ship?!’”

Likewise, one who stands idly by, ignoring the spiritual drowning of those around him without making any effort to save them, transgresses the prohibition of “Thou shall not stand idly by your brother’s blood”[22]. Moreover, “spiritual death is worse than physical death”.[23]

Current Application

In Australia now, there is a plebiscite, a national postal vote to determine the will of the people on the legalization of same-sex marriage. Such a law, G–d forbid, entails a gross, obscene violation of the Noachide mitzvah of dinim, to the extent that the Medrash testifies according to one opinion[24] that despite all their other sins, all of civilization was utterly annihilated during the generation of the Flood due to the severity of this very sin. Likewise, although the Romans were infamous for their utter brutality and degeneracy, and they violated all the Noachide laws, the Talmud praises them for at least not sinking to the ultimate depravity of legalizing same-sex marriage.[25]

In light of all the above, Jews and non-Jews have a clear and strong moral and halachic duty to vote No and to influence other Jews and non-Jews to do likewise.

Of course, the same principle also applies to elections in general, where every individual Jew and non-Jew can exert some influence and therefore is morally and halachically obligated to do so:[26] Every individual should influence their fellow citizen to use their voting power to vote first and foremost, before all other considerations, for the party whose platform and policies are more in line with the Noachide Laws.

[1] Vayikra 19:17.

[2] Shavuos 39a.

[3] Yevamos 35b.

[4] Bava Metzia 31a.

[5] Likutei Sichos, Vol. 30, p. 226, fn. 52.

[6] Mishneh Torah, Laws of Kings, 9:19.

[7] On Bereshis 35:15.

[8] Mishneh Torah, Laws of Kings 9:14.

[9] Sefer HaSichos 5746, Vol. 3, p. 152. There the Rebbe equates the role of gentile judges to that of the Jewish Sanhedrin, of whom it is written: “They were obligated to go, tie iron garters around their loins, lift their robes above their ankles … and travel throughout the villages of Israel … teaching the people” (Tanna Devei Eliyahu Rabbah ch. 11).

[10] Cf. Hisva’aduyos 5747, Vol. 3, pp. 428-430; 432-434.

[11] Cf. Rashi on Bereshis 34:12:

.וכן לא יעשה לענות הבתולות שהאומות גדרו עצמן מן העריות מפני המבול

[12] Gittin 10b. Hisva’aduyos 5744, Vol. 2, pp. 612-613.

[13] Hisva’aduyos 5744, Vol. 2, pp. 612-613.

[14] 42:6.

[15] Mishneh Torah, Laws of Kings 8:10.

[16] In his commentary on Avos 3:18. Quoted by the Rebbe in Likutei Sichos, Vol. 26, pp. 133-134; 139-141. Hisva’aduyos 5743, Vol. 2, p. 1577; Hisva’aduyos 5745, Vol. 3, pp. 1979-1980.

[17] Hisva’aduyos 5747, Vol. 2, pp. 615-616. See also Hisva’aduyos 5747, Vol. 2, p. 615; Likutei Sichos, Vol. 26, p. 143; Hisva’aduyos 5745, Vol. 4, pp. 2466-2467.

[18] In the Hebrew, “chashash de’chashash.”

[19] Hisva’aduyos 5744, Vol. 2, p. 620; Hisva’aduyos 5743, Vol. 1, pp. 59-60; Hisva’aduyos 5745, Vol. 3, pp. 1840-1842.

[20] Likutei Sichos, Vol. 26, pp. 143-144.

[21] Vayikra Rabbah 4:6.

[22] Vayikra 19:16. Cf. Hisva’aduyos 5746, Vol. 3, p. 260.

[23] Derech Chaim 5a; Igros Kodesh Admur HaRayatz, Vol. 3, p. 520; Likkutei Sichos, Vol. 1, p. 111. Thus, “One who causes another to sin is worse than one who kills him”—Bamidbar Rabbah 21:4-5.

[24] Vayikra Rabbah 23:9:

.(ג”א ולנקבה) רבי הונא בשם רב יוסף אמר דור המבול לא נימוחו מן העולם עד שכתבו גמומסיות לזכר ולבהמה

[25] Chullin 92b.


[26] The Rebbe clearly came out in public for voting in order to influence the government to be more in line with Jewish law in the context of Eretz Yisrael, and the same principle clearly applies in the diaspora, where anti-religious heretics seek to uproot and oppose any vestige of faith in a Higher Force using the club of the civil law, and first and foremost by promoting the evil homosexualist agenda.

See Igros Kodesh, Vol. 11, p. 168:

… Anyone who has a passport in his hand automatically has the ability to vote. By registering for the passport he acknowledges, and not under coercion, the [political] leadership there. If after this he does not participate in the elections, and others see and do likewise, and this is liable to affect the determination of a “major” law or even a minor one, when they [the politicians voted in] vote for the legislation incorrectly, then he shares the blame for the calamity of many.  I have not yet found the person with the “broad shoulders” to be able to take responsibility for such a calamity. … Those who are there, and who take part in whatever manner there [but refuse to vote] … do damage to the many, as mentioned above. Especially after they have tangibly seen over the course of the years that have passed how the vote of one political representative could have prevented a stumbling block to the many that constituted violation of a rabbinic prohibition and even of a biblical prohibition. This will suffice for the understanding. It is self-evident that you have permission to write all that I have written here concerning the elections to the one mentioned above, and you may also add sharpness, because no matter how much you add, it will not do justice to the matter.

The Rebbe said how one should vote (ibid.):

Obviously, one should vote for the most G–d-fearing parties.

And again, from Igros Kodesh, Vol. 4, pp. 345-346, this time in a letter to Agudas Chassidei Chabad, the Chabad umbrella organization:

I have come to emphasize … the holy duty and privilege, that every one of those who tremble and fear the word of Hashem should take part in the elections. He should do so himself, and he should influence others, to vote for the most G–d-fearing parties, so that not even one vote goes to waste. I hereby give permission and authorization to publicize my opinion with full vigor and full force: Every single male and female among those who fear Hashem and think about His Name should do all in their power to increase the number of voters for the most G–d-fearing parties.

In Igros Kodesh, Vol. 11, p. 279, the Rebbe also stressed the disastrous spiritual effects on the country of simply failing to vote for the most G–d-fearing party:

… Refraining from this [voting for the most G–d-fearing party] automatically augments the strength of the parties who oppose Hashem, His Torah, and its Mitzvos.

Why Orthodox Jews Should Oppose the Homosexualist Agenda

I recently received the following message:

I have a legitimate question. I am an Orthodox Jewish woman married, thank G-d, with kids. I would not support my children being gay, or gay marriage in any Jewish community. However, why do we care what the non-Jews do? They have all sorts of unkosher behavior that we don’t concern ourselves with. I tell my family that LGBT issues are another part of the world we don’t concern ourselves with. It’s not Jewish. Thanks for the answer.

My response:

Divine Mandate to Promote Universal Morality
As Torah-observant Jews, we are charged with the duty to serve as a light unto the nations by teaching and promoting the universal moral code known as the laws of Noah. One of these laws is the principle of living a righteous family life, which includes the prohibition of various sexual sins. Under this code both homosexual acts and legalization of homosexual marriage are forbidden.

Reducing the Chillul Hashem Committed by Non-Religious Jews
Sadly, many of our non-religious Jewish brethren are leading or supporting the evil LGBT movement whose aim is to legitimize, normalize, and promote the wicked, socially destructive sin of homosexual acts, the homosexual lifestyle, and other related perversions. So we have a duty as Jews to speak out against it—in order to repudiate it, so we as religious Jews are not viewed as guilty by association, and in order to rectify or at least lessen the shameful chillul Hashem (desecration of G–d’s name) that those Jews are perpetrating.

Reducing the Chilul Hashem Committed by Religious Jews
Perhaps even more sadly, many of our religious Jewish brethren were and are also partly to blame for the success and ever-growing expansion of this grotesque movement. Modern-day moral wars are fought not with swords or rifles, but at the ballot box. Although the Jewish vote matter little on the federal level, it is truly critical in local elections in areas with sizable Jewish communities. So when Orthodox Jews choose to vote for leftist, Democrat politicians in those elections (notably in New York) and thereby enable those politicians—some of whom are themselves non-religious Jews and some even (to our great disgrace) self-identifying Orthodox Jews (such as ? Weprin and Dov Hikind)—to win, those Orthodox voters are to blame for all the evil laws legitimizing, normalizing, and promoting these immoral laws and ordinances that those politicians go on to sponsor or vote in favor of. We need to educate our fellow Jews to do teshuvah (repent) and never again vote for such politicians but instead vote exclusively for the most conservative candidate running.

Reducing the Negative Influence Upon the Orthodox Community
In the modern era, very few Orthodox Jews, if any, still live in isolated enclaves sheltered from secular society. The powerful, zealously hedonistic messages currently dominating the secular world seep into our consciousness and harm us and our communities. Worse still, many self-identifying Orthodox Jews lack religious education and spiritual sensitivity and are therefore not particular to draw their values from Torah. They succumb to the temptation of partly adopting degenerate values from the dominant secular progressive culture, a value system of noxious poison sugar-coated in deceptive, pretty euphemisms like love, equality, tolerance, and rights. Even those of us who resist adopting those values are tainted by osmosis, as we learn of these trends through our inevitable interaction with the surrounding world (including the world of our fellow non-Orthodox Jews) and we must exert ourselves to present a rational defense of our traditional stance.

Age-Appropriate Education
As for one’s personal family life, and the specific question of when it would be age appropriate to educate one’s children on these matters: It all depends on the child and the extent of his or her exposure to secular culture. But one can surely educate one’s children even from a young age about the basic principle that Torah is not just an ethnocentric, particularistic religion directed exclusively to the Jewish people, but it also contains a universalistic element, which mandates basic universal laws of moral and ethical behavior for all mankind, which, when possible, we should share with non-Jews.

A Weak Statement

Judaism, Not Extremism

JOFA quotes a recent Ynet article and reports: “A girls’ high school in Petah Tikva has announced, a fortnight before school resumes, that skirts must now be floor-length, when knee-length used to be the norm; the parents protest such extremism in a non-ultra-Orthodox establishment.”
It’s outrageous but unsurprising that JOFA presents the Ynet–i.e., radically anti-religious–version of the story as absolute fact. This rag’s bias is evident in its failure to post the full text of the letter in which the principal laid out the new rule.
In reality, we’re dealing here not with an inappropriate desire to impose excessive restrictions, but with a measure intended to combat the students’ flagrant violation of the existing dress code.
In the words of Holly Kutin Sragow, commenter on JOFA’s post (emphasis added): “From what I’ve been reading about this, it seems the goal was not about competition over skirt lengths but about trying to prevent girls from violating the old dress code of knee-length skirts by wearing short tight skirts, well above the knees. Why do we seem to have less interest in encouraging girls to follow the dress code than we do in calling out what we see as extremism?
It is not at all surprising or inconsistent that the secularist Ynet seeks to portray religious Jews in a one-sided, unfavorable light. But JOFA is supposedly Orthodox, so where is there concern for discussing this issue from the standpoint of the school administration and addressing their halacha-based concerns?
Rather, this posts reveals JOFA’s true secularist colors. Although they won’t say so outright, JOFA is not at all concerned about girls violating actual standards of modesty, because if JOFA would have its way, these standards wouldn’t exist altogether.
JOFA’s goal is to promote to the modern secular political ideology of feminism, which is inherently at odds with Judaism. As far as this discussion is concerned, feminism views the very concept of modesty as inherently “oppressive” and dismisses almost all dress codes as “patriarchy”.
This is not to suggest that there aren’t some schools and communities where the dress codes are truly excessive even by strict religious standards. However, by taking the side of the anti-religious Ynet, JOFA has made its true intentions clear.

Against Excessive Compassion


Against Excessive Compassion

Rabbi Yehoishophot Oliver

Many well-meaning Jews, including Chasidic Jews, have been sharing this recently released video, which ostensibly argues for “compassion” for those who took part in the Tel Aviv shame parade. With all due respect, although the speaker has some valid points, I believe that the main point in the video is sorely misguided, wrong, and harmful. The lecture also contains a number of other worrisome, flawed, and dangerous ideas.

  1. The video is not just talking about those with homosexual tendencies; it’s discussing those who took part in the shame parade. The new atheist immoral crusaders. These folks are on a zealous campaign to defile society, defile the Holy Land in general and the Holy City of Jerusalem in particular. They insist on their “right” to crudely shove their grotesque perversion in our faces, insist that it’s “love”, and proclaim that if we dare disagree and point out that it’s not love at all but sin, we’re haters. They are leading an all-out lobbying campaign for brutal Sodom-like laws that further degenerate society and turn all religious people into a persecuted minority. Through their own blatantly and rabidly hostile attitude to Judaism and all faith in a deity that prescribes a moral code, and their campaign to corrupt society with their perverse beliefs and obscene sexual practices, these folks forfeit their right to our compassion.
    In a different category altogether are those who struggle personally with this sinful desire, yet are decent enough to feel shame. They have not joined this evil movement and they recognize its degeneracy. These folks do indeed deserve our unqualified sympathy and compassion.
  2. The speaker falsely equates Shabbos violation with the sin of homosexual relations. This is incorrect, as the two sins are in a completely different category. The former is a special mitzvah for Jews that is not one of the mishpatim, rational laws, while the latter is part of the basic sheva Mitzvos (the Seven Noahide Laws) incumbent upon all mankind. It’s one thing to support “compassion” for those who commit a sin that is not strictly rational, and another thing entirely to support it for a sin that is.
  3. Also, to be consistent, you’d also have to support “compassion” for those who commit other heinous sins such as murder, incest, rape, adultery, bestiality, child sexual abuse, and so on. (There is no logical reason to differentiate between victimless and non-victimless sins and crimes when it comes to compassion.) Yet everyone shies away from such displays of compassion, because they realize that doing so would also have the effect of minimizing the severity of these sins in the eyes of the populace, thus causing these behaviors to become more prevalent and less so, which is why there is no mass campaign to promote compassion for those who commit these crimes and sins (at least, not yet).
  4. The speaker states further that in fact, it’s not the will of Hashem for there to be a death penalty for desecrating Shabbos. This is outrageous; of course it is. Explicit verses aren’t written for nothing. We can’t implement this penalty in practice because we are in galus, due to our many sins—not because such an execution would be inherently wrong. (It is true that our sages view the death penalty as a last resort, and that there are many technicalities by which one can be released from the death penalty, and that the sages seek to find such exemptions when possible. However, that only means that it is desirable to avoid imposing it; it still in no way implies that imposing it is inherently wrong.) Moreover, although Jews are unable to impose the death penalty as we live in exile, non-Jews should do so even now for the crime of homosexual relations (along with adultery, bestiality, and incest) as part of the Noahide laws.
  5. The words “we don’t believe it’s the will of Hashem even though it’s written in Torah; we will put in all our effort to read between the lines and understand the real intention” are very disturbing. This implies that although the Torah states its values very clearly, based on our own independent sense of morality we know that in reality, the opposite is the case, and in fact, it is to take what the Torah says at face value that would be immoral. This is the stuff of Reform.
  6. Now on to the kabalistic talk. The speaker says that those who desire to commit these perverse deeds have a problem with their souls. True. However, this does not mean they lack free choice. Most disturbingly, he then takes this further and declares that expecting these people not to sin and to observe halacha “kills” them and would “destroy their lives”. This is outrageous. People have free choice not sin. Sure, a person can’t change his way of life overnight all at once, but slowly but surely, he can. In contrast, the Rebbe says (see here and here) that those who act in this way ought to be taught that this behavior is unhealthy and self-destructive and that they can and must stop. (Whether one can succeed at “conversion therapy” is a separate issue beyond the scope of this article, and I do not believe that a person can necessarily choose not to feel a forbidden desire; however, they can choose not to dwell on that desire and act on that desire.) On the contrary, the key to happiness is abstaining from sin.
  7. He then develops this approach by misquoting quasi-kabalistic notions that these folks “can’t” keep Torah until Moshiach comes, because only then will the level of “atika stima’a” which is oh so very “ancient” and “impossible for us to understand” be revealed. Which will heal everyone. Yes, when Moshiach will come, all sinners and suffering souls will be healed. But so what? That doesn’t mean we don’t have free choice, nor does it mean we should minimize the severity of their sin, or sit idly by and allow this attack on G–d and civilized society to continue.
    So yes, they deserve compassion. But then again, all sin comes because of a problem in our souls, and yet we have free choice. These people, too, do have free choice. Yes, it may be very difficult for them not to sin. We should sympathize with their unusual struggle and thank Hashem that we were not challenged in this way. But we should not go so far as to exonerate them completely (cf. Tanya ch. 30).
  8. He states that by promising never to bring another Flood, Hashem meant that He would never again punish the sin of homosexual relations. This is ridiculous. All Hashem promised was not to punish by means of a worldwide flood, not that He would not bring devastating punishment (whether for this sin or any other). Every schoolchild knows this explanation. Moreover, the Torah warns us explicitly how the inhabitants of Canaan were banished from the Land—after the Flood—for this very sin, among other violations of proper sexual morality.
  9. He mentions Hashem’s rebuke of Noach, yet he fails to draw the correct lesson—that Noach was remiss in his failing to rebuke the people sufficiently for their severe sins. Yet the video draws the opposite conclusion, that these folks are doomed to sin until Moshiach comes, and they aren’t even able to do otherwise, so we shouldn’t rebuke them.
  10. It’s one thing to express a “limud zechus” on sinners in private, fully out of their earshot. However, the ones about whom one expresses this view should not know about it (see here: Careful Love). The public nature of this video means the sinners themselves will come to view it. They will draw the clear conclusion that this man is endorsing their choice or at least greatly minimizing its severity, which will reinforce them in their ways.
  11. He insists that the supporters of the gay agenda are not at fault and should not be judged for their actions. That’s absurd. The existence of a temptation doesn’t in itself exonerate the violator. They have a choice. They know it’s unnatural. They know it’s abnormal. But I wonder, how far does his determination of their innocence and unaccountability go?
    We see that he defends them when they defile the Holy Land with their obscenity parades. Will he and his fellow advocates for limitless compassion still defend them when they successfully lobby to pass laws that:
  • require all private religious schools to adopt a mandatory “sex-ed” curriculum that explains to them the “GLB” lifestyle in graphic detail (as has already been mandated in many public schools), and teaches that homosexual behavior is normal, that having two mommies or two daddies is normal, and that in fact it is disapproval of this behavior that is sinful and “bigoted”?
  • require rabbis to officiate at same-sex “weddings” or else be heavily fined or jailed and ordered to undergo mandatory “sensitivity training” in “re-education camps”?
  • categorize all disapproval of homosexual behavior as criminal “hate speech” and station zealous modern-day yevsektsia members in shuls to inform on baalei korei and have them fined and imprisoned for simply reading out the pesukim in Vayikra?
  • require that all religious literature be sanitized and censored from all disapproval of sexual sin, all in the name of promoting love and tolerance?
    Those who follow the news and listen to the words of these folks themselves know that these fears and many others are very far from exaggerated.
  1. He then goes on to quote a story of a woman who said she destroyed her marriage so that she could live as a lesbian, and he buys her “I found love and now I just live my life together” narrative without a word of critique. Since when do rabbis endorse sexual sin as “love” and the choice to engage in it on a regular basis as bringing “happiness”?! No, one living in sin is not “in love” and cannot be happy. (See here: Inner Harmony through Living Up to One’s Inner Self). Nor is she “minding her own business,” as her sinful public relationship is destructive to society around her.
  2. He states that these desires are inborn when this matter is still hotly debated even among secular researchers.
  3. He raises the purely emotional argument “what if it would be your child.” Since when is something less sinful and wrong because it’s done by a relative? What does that have to do with anything? Also, it would prove nothing if one were to view sexual sin as less severe because a relative engages in it—all it would demonstrate is that family members’ natural love for one another inappropriately causes them to tolerate sins that they should not rationally tolerate.
    (Speaking of kids, there are kids standing in the background and listening. If they understand English, I’d find their listening to such a speech disturbing, even if I’d agree with its content.)
  4. He describes the suffering that these folks experience as somehow justifying their sin. But suffering from challenges and temptations with the yetzer hara is our lot as humans; in fact, this struggle is our very purpose in life, and the struggle is supposed to be very difficult for everyone, as the Alter Rebbe states.: “ולכן אל יפול לב אדם עליו ולא ירע לבבו מאד גם אם יהיה כן כל ימיו במלחמה זו כי אולי לכך נברא וזאת עבודתו לאכפיא לס”א תמיד.” (Tanya ch. 27). The only “end” to this suffering is death or Moshiach.
  5. And who’s to say that simply since their tests are so abnormal, they’re qualitatively more difficult? We can’t possibly know that, as we cannot see into their hearts. It’s just as likely that in many cases, the tests of normal folks are in fact more difficult. Either way,  “according to the camel is the load” (Kesubos 67a), and they are able to choose not to sin no less than anyone with more ordinary challenges (see here: An Unflinching Reckoning).
  6. “People, charedim, they have what to say [about lesbian relationships]. Great, I understand you, it’s written in the Torah. … Charedim, you’re always right. … You’re always justifying yourselves, we always need to bow to you, to tell you you’re right. Yes, you’re a rabbi, for sure, for sure, of course, whatever you say, amen, kiss your hands. –Nonsense. Open your eyes. Reality. … “ Conclusion: Don’t you dare criticize this group.
    Vile. Yes, charedim are right, yes lesbian relationships are wrong and immoral. In doing so, charedim are not being condescending; they’re righteously promoting (albeit nowhere near enough) the Truth that Hashem commanded for all mankind, and all the more so for Jews, who are commanded to be a “kingdom of priests and a holy nation” (Shemos 19:6).
    Although I imagine that the speaker is otherwise a fine Jew, in the case of this video, these are not the words of a “charedi” but of a secularist preaching hate against religious folks, and especially rabbis, for daring to take Torah and halacha seriously, for having the courage to stand up for the perfect, absolute, divine Noahide laws, which comprise the absolute, eternal moral code of our Holy Torah in the face of a fanatic, tyrannical mass popular movement zealously promoting obscenity, degeneracy, and rebellion against Hashem on a historically unprecedented level of depravity. Jews should not protest against it, he says?! Even non-Jews are obligated to protest against this evil movement as part of the Noahide law of dinim (promoting a just and moral legal system); all the more so are Jews so obligated.
  7. I agree with his point that ex-members of this movement have a mission to influence those still stuck in it. Still, that doesn’t mean that all others dare not protest, and must sit by silently as this movement runs amok and increasingly corrupts society with its evil ideology. Those who are silent when they could have protested are guilty of collaborating with this sin.

Orthodox Judaism Opposes Human Rights

The words that we use matter.

When we speak using terms from Torah, our intention is clear. We believe that Torah is the source of our moral values. But once we start using English terms and ideas, we enter a dangerous philosophical minefield. We use words thinking that we’re expressing Torah ideas, but without realizing it, we are employing secular ideas as well.

One prime example is “human rights.” People use this term as if it’s some kind of innate, obvious Truth, yet they fail to explain why it is so. Where oh where do these “human rights” come from and why are “human rights violations” so very terrible? That’s a topic better avoided, especially in polite company.

Moreover, the definition of “human rights,” or just “rights,” changes virtually by the day. One day it’s in to call one thing a right. But then another supposed right comes and supersedes it. No one knows what new supposed right tomorrow will bring, which will turn over society even more.

But it’s almost foolproof. If you want something, anything, in our “rights”-obsessed culture, your best strategy is to call it a right. It doesn’t matter how ridiculous that particular claim of a right may sound, or may have sounded not so long ago. Once you call it a right, most people will feel intimidated. They will not want to be dismissed as insensitive and committing in any way the “sin” of … denying someone a right. And they know very well what the consequences of such disagreement will be. It will be labeled as “hate speech”. Because if you disagree with someone’s claim to be entitled to a certain right, you must, must hate him. You’re a bigoted, mean, selfish monster. You’re … “anti-human”.

But this is playing with our minds. What do people mean when they speak of these rights? When it comes down to it, “human rights” is just code for “morality without faith”. It’s the creed of the new atheist religion, one that they are now using the secular legal system to dogmatically enforce, and with ever-increasing militancy. Just as atheism is axiomatic, so is the concept that morality must be defined in secular terms.

And therefore not only should Orthodox Jews never identify with these values, we must reject them like the plague. Even if we are speaking to someone from a secular background for whom our value system is foreign, we must never use language that implies even a slight endorsement of secular values.

And the same goes for a host of other buzzwords that have become the catch-cries of the holier-than-thou secular moralists: love, peace, tolerance, equality, social justice, rule of law, abuse, racism, multiculturalism, and discrimination.

All these words and ideas, although seemingly noble and true, are meaningless and false. They do not express universal and innate ideas; rather, they express (at least, as used in modern times, in a secular framework) the new secular morality that is so utterly contrary to authentic, G-d-given morality that it is almost diametrically opposed to it. (This is not to say that they don’t each hold some kernel of truth; however, now that G-d has been censored out of the picture, these ideas have degenerated into falsehoods.)

Why are these ideas so empty? Because without Hashem investing humans with inherent value, we are just a bunch of highly developed animals. Do animals have moral compunctions? Should they be expected to think twice before taking the lives of other animals? Of course not; that would be absurd. In fact, if the secularist creation narrative of evolution is taken to its logical conclusion, the principle of “survival of the fittest” implies that on the contrary, killing those who are weaker enables prosperity and progress. (Of course, most atheists today will reject this philosophy, known as social Darwinism, but they will not be able to coherently explain why.)

Of course we should respect and honor all mankind. But not because some Enlightenment philosopher said so. He has no, well, “right” to dictate morality to us. Rather, human beings have value because G-d created mankind in His image (Bereshis 9:6) and therefore all mankind are “precious” (Avos 3:18). Of course murder and stealing are wrong. But they’re wrong because G-d forbade them, not because a “human rights ethics council” decided so.

We must declare proudly: Our morals come from Torah. We believe in the G-d-given sheva Mitzvos, the seven Noahide laws, as our basis for morality, not empty, secular “human rights”.