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“First, do no harm.”

Truth Over Tyranny: Biblical wisdom for defeating the Technocrats.
These are my insights for defeating the Transhumanist Technocracy movement, based on the teachings of Rabbi Jonathan Sacks, of blessed memory, on the weekly Bible portion.

When we go to the doctor – or to the hospital, or to any healthcare professional for treatment – we expect to get better. At the very least, we certainly do not expect to get worse. After all, they take an oath of “First, do no harm.” That’s the way the system is set up.

But what happens if the system gets corrupted? What happens if the people that run the system – in our case today, the federal agencies in collusion with Big Pharma and Big Healthcare – place greed and profit ahead of everything else? Worse, what if they use coercive measures to enforce conformity with their policies, such as job termination and license suspension?

And what if their policies – their actual treatment protocols – hurt patients: make them sick; kill them; and make them infertile?

We would think that this nightmare scenario is the delusion of a paranoid “conspiracy theorist;” that it would be impossible for medical professionals, on the front line of care, to collaborate in turning the system against their patients. Sure, there is always a bad apple in every bunch; but a wholesale effort to hurt the people they are pledged to heal?

We now know that is exactly what happened with the rollout of the “Covid vaccine.” Medical personnel at every level of care let themselves be bribed, bullied, blackmailed and brainwashed into administering a drug that was barely tested, and unproven – and which rapidly showed itself to cause more harm than good. Tragically, horribly, the mRNA gene therapy was actually acting as a tool for depopulation and population control.

Where were the mighty protests of moral indignation among the practitioners who pledged to Do No Harm? Sure, many of them “did not know.” Or did not want to know. Or “could not afford” to resist. Or simply followed the motto of “go along to get along” that most people adopt in life, regardless of the moral ramifications. Whatever their reason, for the rest of their lives, each one of these practitioners will have to wrestle with the moral consequences of their decision to conform to the system at any cost.

Fortunately, some practitioners defied the status quo. You can find the brave deeds of some of them here:

These courageous men and women conducted acts of “civil disobedience” that truly saved many, many lives, and which served as an inspiration for others to defy “immoral orders.”

Rabbi Jonathan Sacks talks about the noble tradition, rooted in the Bible, of placing moral law above the laws of the state. In his commentary on Parashat Shemot called “On Not Obeying Immoral Orders,” he shows that the first Biblical account of such action was conducted by – wouldn’t you know – healthcare professionals! They were midwives Shifra and Puah.

Ironically, these women were also pushed to participate in a “depopulation” crusade:

“We do not know who they were. The Torah gives us no further information about them other than that they were midwives, instructed by Pharaoh:”
‘When you are helping the Hebrew women during childbirth on the delivery stool, if you see that the baby is a boy, kill him; but if it is a girl, let her live.’” Ex. 1:16

But they refused:

“What we do know, however, is that they refused to carry out the order:
“The midwives, however, feared God and did not do what the King of Egypt had told them to do; they let the boys live.” Ex. 1:17

“This is the first recorded instance in history of civil disobedience: refusing to obey an order, given by the most powerful man in the most powerful empire of the ancient world, simply because it was immoral, unethical, inhuman.”

Why did they refuse? Because that’s simply what a normal human being would do:

“The Torah suggests that they did so without fuss or drama. Summoned by Pharaoh to explain their behaviour, they simply replied: 
“Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive.”Ex. 1:19

“To this, Pharaoh had no reply. The matter-of-factness of the entire incident reminds us of one of the most salient findings about the courage of those who saved Jewish lives during the Holocaust. They had little in common except for the fact that they saw nothing remarkable in what they did.[2] Often the mark of real moral heroes is that they do not see themselves as moral heroes. They do what they do because that is what a human being is supposed to do. That is probably the meaning of the statement that they “feared God.” It is the Torah’s generic description of those who have a moral sense.”

In modern times, the international community declared that “just following orders” is no defense for committing Crimes Against Humanity:

“It took more than three thousand years for what the midwives did to become enshrined in international law. In 1946, the Nazi war criminals on trial at Nuremberg all offered the defence that they were merely obeying orders, given by a duly constituted and democratically elected government. Under the doctrine of national sovereignty every government has the right to issue its own laws and order its own affairs. It took a new legal concept, namely a ‘crime against humanity’, to establish the guilt of the architects and administrators of genocide.
The Nuremberg principle gave legal substance to what the midwives instinctively understood: that there are some orders that should not be obeyed, because they are immoral. Moral law transcends and may override the law of the state. As the Talmud puts it:”
“If there is a conflict between the words of the Master [God] and the words of a disciple [a human being], the words of the Master must prevail.” Kiddushin 42b

Rabbi Sacks emphasizes that the Biblical idea of “right makes might” led to the stands taken by Thoreau, Gandhi, and Martin Luther King Jr. about the moral use of power – and that ultimately, God rewards those who do so, and punishes those who don’t:

“The story of the midwives belongs to a larger vision implicit throughout the Torah and Tanach as a whole: that right is sovereign over might, and that even God Himself can be called to account in the name of justice, as He expressly mandates Abraham to do. Sovereignty ultimately belongs to God, so any human act or order that transgresses the will of God is by that fact alone ultra vires. These revolutionary ideas are intrinsic to the biblical vision of politics and the use of power.”

“In the end, though, it was the courage of two remarkable women that created the precedent later taken up by the American writer Thoreau[5] in his classic essay Civil Disobedience (1849) that in turn inspired Gandhi and Martin Luther King Jr. in the twentieth century. Their story also ends with a lovely touch. The text says:”

“So God was kind to the midwives and the people increased and became even more numerous. And because the midwives feared God, He gave them houses.”Ex. 1:20-21

“(Torah commentator Samuel David) Luzzatto interpreted this last phrase to mean that He gave them families of their own. Often, he wrote, midwives are women who are unable to have children. In this case, God blessed Shifra and Puah by giving them children, as he had done for Sarah, Rebecca and Rachel.”

“This too is a not unimportant point… Good is rewarded, not punished, because the universe, God’s work of art, is a world in which moral behaviour is blessed and evil, briefly in the ascendant, is ultimately defeated. Shifra and Puah are two of the great heroines of world literature, the first to teach humanity the moral limits of power.”

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