`205 Medical Tyranny Versus Authentic Torah Part 1
Chananya Weissman

May 27, 2022

There is no shortage of treasonous “rabbis” and Trojan-horse “Jewish organizations” that spread misinformation about the Torah to justify whatever the Amalekites promote – perverse “lifestyles”, murdering unborn children, you name it. Thanks to an education system that fails to teach the fundamentals of Judaism and encourage independent thought, the average Jew is overwhelmed by the “authority” behind this misinformation, despite its lack of substance. The average gentile, of course, cannot be expected to discern the true Torah perspective when those who distort the Torah are numerous, well-funded, and backed by the establishment.

We can sit back and lament the situation, or we can do something about it. I choose the latter.

Not surprisingly, the Amalekites are continuing their push to take over the world under the guise of “public health”. They intend for the corrupt, genocidal front known as the World Health Organization – a cynical name if ever there was one – to conquer the world without firing a shot.

It is critical to strengthen our understanding of the Torah's actual position on “health experts” and “public health”, and to loudly proclaim it to all who care to know it. Fortunately, one does not need to be a Torah scholar – or even a Jew – to discern the truth when both sides are presented.

The other side has nothing.

Chazal teach us that for a lie to take hold it needs to be built on a kernel of truth (Rashi on Bamidbar 13:27, based on Sotah 35A). The Erev Rav who serve the Amalekites build elaborate lies on a kernel of Torah to justify positions that are entirely contrary to the Torah.

According to the Torah, doctors play a role in society, and there are cases in which their assessment of a patient determines the proper course of action according to Jewish law. There is also a concept of an expert doctor, whose opinion carries greater weight. In addition, protecting one's health and saving the lives of others override many (not all) considerations.

On the basis of this, the Amalekites and their rabbinic lackeys claim that we must allow “health authorities” to control literally every aspect of our lives. Hence, without any context or examination of actual Torah sources that define and outline the parameters of these teachings, they declare that “Doctor's orders” is no longer just a witty rejoinder, but a rubber stamp for anything the Amalekites have up their sleeve.

The Ibn Ezra on Tehillim 32:10 succinctly outlines the Torah's actual position on the role of doctors in society: “...And know that the Scripture did not permit one to receive medical treatment except for man-made injuries, for Hashem alone is the Healer of Israel...

Obviously the subject of when and to what extent one should seek medical treatment is complex, with a corresponding wealth of Torah sources to guide us. But here's the thing: the complexities are only in the details. Generally speaking, the Torah favors a minimalist approach to medical treatment. The role of a doctor is limited to treating injuries, assisting the body to recover from illness (as doctors cannot cure anything), and advising people on healthy living. The Torah is consistent about this; the rest is commentary.

The role of a doctor is not to conduct medical experiments, serve the interests of pharmaceutical companies, perform medical treatments on healthy people, or impose rules on anyone – let alone all of society – to prevent people from contracting an illness. They cannot hold patients hostage in medical facilities against their will or prevent people from visiting them. They cannot force people to take medical treatments (except in extremely limited circumstances, which do not apply to the present situation), and certainly have no authority over healthy people, ever.

For that matter, doctors have no authority over anyone, ever, unless it is given to them by the individual or his immediate proxy. According to the Torah, the government has no right to impose medical treatments or dictates of any kind on the population, regardless of what any number of doctors believe is necessary. Doctors have no right to force anyone to stay at home, even during a plague.

The Torah rarely allows even criminals to be imprisoned; fear of illness is not a jailable offense for the healthy or the sick.

The Amalekites and their rabbinic lackeys turn the Torah completely on its head. They claim that doctors and “health authorities” should be maximally invasive on all people, all the time. They should not only control the treatments that are available to sick people, and even be forced upon them, but they should force medical procedures on healthy people as well. This begins from the moment of birth and continues unabated through childhood and adulthood.

Doctors should also be the determinants of when someone's life is not worthy of continuing, and should be terminated through wilful disregard or actively snuffing it out. Josef Mengele – himself an Amalekite doctor – waved people to the right or left based on similar considerations. He seems to be the role model for “public health policy” today.

Doctors today are judge, jury, and executioner for people who have done no crime and come to them seeking help. According to Amalek, this is exactly the way it should be. According to Amalek, this is merciful.

There is no basis for this in the Torah. There is only a kernel of truth: doctors' opinions carry weight in determining the proper treatment for an individual patient some of the time, and saving lives is extremely important. That's it. One does not need to be a Torah scholar to discern the truth from the exaggerations and distortions of the Erev Rav.

It is high time doctors are put back in their rightful, extremely limited place – and the Amalekites in theirs.

(For more on these topics, see Public Safety in the Torah, Medical Intervention in the Torah Part 1, Modern Medicine is Idolatrous, and Two Rabbinic Distortions – Part One.)

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