Oppose Human Sacrifice

How to make sense of the senseless?

What's the true reality that aptly describes the death of the slain Israeli soldier, may his blood be avenged?

Given the fact that this has lamentably become a regular and normalized occurrence thanks to the bizarre policies of the "Jewish State" and its engineered war, we ought to figure out how to make sense of this almost daily occurrence.

Granted that it was obviously the time for his soul to depart the world, so decreed by his inscrutable Creator. However, how are we to understand the tragic circumstances surrounding his untimely demise? What is the lesson for us mortals?

It's human nature to attach some sort of deeper significance to premature deaths such as this. Let's consider the varying perspectives of people relating to the murder of this young man:

1) Religious Jews believe the soldier died al kiddush HaShem -- as a martyr sanctifying God's Name -- in service of His people. The soldier himself presumably would believe the same, which is why he selflessly and altruistically put himself in harm's way in the first place.

2) In the secular Israeli establishment's morally-opaque view, the soldier died as a sacrifice for peace, "korban hashalom," whatever that means.

3) In the view of the Hamas executioner and most other Gazans, the victim was sacrificed to the bloodthirsty god of the Mohammedeans, "Allah," who allegedly hates Jews (and other "infidels").

4) In the view of Hamas' and Israel's leadership, those who actually enabled and planned the attack, the soldier's life was sacrificed to the democidal designs of their ruling-class depopulationist handlers.

5) In the minds of the ruling-class depopulationist handlers, the Jew was sacrificed to a bloodthirsty pagan deity called "Satan" in their Frankist cult of Luciferian worship.

As a Jew, I've always taken the first approach. However, given the sinister intentions of those truly responsible for his death (particularly perspectives 4-5), I cannot fathom how Hashem desires this senseless death or derives any pleasure from it whatsoever.

In fact, I've grown more inclined to concur with Rabbi Meir Kahane that this death was a chilul Hashem, a desecration of God's Name, but not necessarily for the same reasons.

Rabbi Kahane viewed the death as a sign of the weakness of Jewish resolve to defend their own and of the vulnerability of God's people, and therefore of God Himself, as it were. "Why should the nations scoff: 'Where is their G-d?'" (Psalms 79:10, 119:2).

The nations' scoffing doesn't necessarily preclude the kiddush Hashem, however. The Romans surely scoffed the God of Israel as Rabbi Akiva was dying al kiddush Hashem, so the two must not be mutually exclusive.

Nevertheless, there's something fundamentally different between Rabbi Akiva's death, or the deaths of more recent Jewish martyrs in the past century, and the death of this IDF serviceman.

The former were killed by savage heathens. The latter was betrayed by fellow Jews for a dark depopulationist agenda. He was conned or coerced into enlisting, and he served under false pretenses.

He was misled into thinking that his function was to defend our people and land when in fact he was serving a depraved democidal regime.

It could be argued that martyrs of the shoah were also betrayed by fellow Jews, i.e. Zionist traitors like Kastner and his ilk who delivered Jews to the Nazis [1].

However, that's a poor comparison. While it's true that the sheer scope of mass slaughter was only made possible with Zionist complicity, it was still the Germans and Ukrainians who presided over the murders. Here, Jews are being cynically beguiled and sent to their deaths by fellow Jews.

Publicly praising this death as a kiddush HaShem almost borders on an odious attempt to glorify this savage and unspeakable human sacrifice. Even worse, the belief that the slain IDF soldier is an ennobled and heroic martyr is being used as a rally cry to encourage more future victims to enlist.

In stark contrast, no one exploits the belief that shoah victims were holy martyrs as an overt excuse for justifying future submission to similar genocidal assaults. People seem to understand that the consecrated status of the shoah victim doesn't mean that it wouldn't have been preferable had he jumped the cattle car or fled the ghetto to begin with.

To the contrary, the memories of the kedoshim are often invoked with an accompanying message "Never Again," suggesting defiance and noncompliance should another shoah rear its ugly head, or at least a solemn commitment to doing all we can too prevent a future shoah, "May calamity not rise twice" [2].

(It must be noted, though, that "Never Again" is an empty slogan, lip-service to a counterfeit Zionist rationale. The memories of the victims of the shoah are insidiously exploited as a justification for the rogue state, which is why the annual Yom Hashoah is strategically juxtaposed to the week of Yom Hazikaron and Yom Ha-atzmaut, Israel's Memorial Day and "Independence Day" respectively, as I've bemoaned in the past [3].)

With regards to the fallen soldier, however, his elevated martyrdom is being cynically exploited as a reason more young men should enlist, to supposedly "avenge his memory" and commit to the same "noble" cause to which the soldier had been committed.

By way of example, let's consider the untimely death of a child who succumbed to SIDS after being administered the lethal MMR vaccine.

The establishment tries to suppress her death, or at least to deny causation. And when pinned to the wall, compromised physicians like Dr. Eli Rosen or other modern-day Mengeles will mutter something like "She took one for the team," i.e. she died a martyr's death for the alleged cause of "public health."

However, vaccine pushers like Rosen don't parade around touting the infant's glorious death. He understands that any objectively rational observer would conclude that it would have been far preferable had the child not been jabbed in the first place. And after learning of untold myriads of such senseless vaccine deaths, any reasonable person would conclude that NO child should ever get jabbed again.

Consequently, the vax-pushing establishment suppresses these deaths.

Regime deaths such as the fallen soldier cannot be suppressed, so they are glorified instead in a sick ideology characteristic of any death cult.

Herein lies the danger inherent in celebrating the fallen soldier's martyrdom status.

The very worst thing we could do in tribute to the fallen soldier is mislead others into repeating his fatal error of serving and trusting a democidal regime.

That would be a cruel desecration of his memory.

In fact, the reverse is true. By cautioning others NOT to follow his flawed footsteps, we are vindicating his soul and truly edifying his legacy. Spreading this crucial awareness in his memory is undoubtedly the most important testimony we can offer to gratify and elevate his neshama.

As I've pointed out in the past, "fallen soldier" is the wrong term. He was deliberately felled by his own regime, offered on the pagan altar of human sacrifice.

Notwithstanding the fact that his service and resultant death in an abominable human-sacrifice ritual was a grave chilul HaShem, I will nevertheless continue to view him as a holy martyr, not because of his foolhardy actions of serving the mortal enemy of his people, but because he was indeed murdered because he was a Jew. In this regard, he’s no different from a Jew murdered on the streets of Paris or Boston by any other sort of Jew-hater, or from a Jew murdered in the shoah. Perhaps the fact he was murdered because he was a Jew in our Holy Land is an even greater merit to his soul.

As counterintuitive and paradoxical as it seems, perhaps there's a chilul HaShem AND a kiddush HaShem occurring concomitantly.

Furthermore, I also honor his memory because of his altruistic intentions that he had indeed been acting in service of his people, but with the critical caveat that he is now in the World of Truth and needs us to expose the truth here in his world on his behalf. He can no longer speak, but we can. The greatest tribute to his soul is to prevent more senseless murders of our young.

Consequently, when I mourn the loss of a fallen IDF soldier, I'm sure to remind myself "never again...", i.e. never again will I remain silent when a fellow Jew seeks to enlist and sacrifice his life to such a subversive and unholy cause that threatens the very existence of our people and of humanity. The very enlisting into service of such a criminal government is a public chilul HaShem. I will no longer stay silent when a fellow Jew recklessly jeopardizes his life by enlisting to the IDF or to the military of any other modern state.

Conscientious objection by a Jew for the right reasons is a public kiddush HaShem. It's the call of the hour. Our very survival depends on it.

Likewise, when I invoke the memories of the victims of the shoah, or of any state-sponsored murderous attack on Jews in the past few centuries, I'll certainly regard them with the reverence due any holy martyr, but I will also double down on my conviction of "never again"... never again will I remain silent as governments, corporations, and medical establishments conspire to mass murder my people or any other people, as they are brazenly attempting in modern times.

And that is why I'll continue to vocally oppose the democidal agenda in our Holy Land and worldwide with every fiber of my being, and urge you to do the same.

Stand up and speak out in memory of that soldier whose life was cruelly cut short by the predatory enemies of our people and humanity.

We don't need to claim presumptuously that we have all the answers to all the challenges. All we can do is dissuade our young men and women from serving the democidal regime.

Let's work together now to prevent more senseless bloodshed.

Notes:

[1] See In Jewish Blood by Steve Rodan and Ellie Sinclair.

[2] Nachum 1:9

[3] See 'Never Again' All Over Again (link below)

"Never Again" All Over Again