April 25, 2025

From what we learned in part one we can derive many fundamental points about avoda zara in general and Molech in particular, including:

1) Proponents of idolatry used scare tactics to lure people, warning them that harm would befall their property or their children if they did not perform an act of worship. They preyed on people's fears and emotions, circumventing the need for rational arguments, which would not have been nearly as effective in luring people.

2) Because people's attachment to idolatry was emotional and irrational in nature, it was extremely difficult to talk sense to them. A hysterical mother who feared that only subservience to Molech would protect her children from harm would not be receptive to a reasonable argument — even if it meant sacrificing one of her children to save the others.

3) As such, those who had become lured into idolatrous practices would feel threatened by those who tried to reason with them, and would react with heated emotions.

4) As idolatrous practices became more widespread, eventually becoming the norm and even “accepted science”, the social pressure to conform would become overwhelming. This would become the main impetus for people to submit, even if they had misgivings and doubts.

5) At this point, those who raised rational arguments against the social norms and “science” would be mocked, ostracized, and persecuted.

6) Furthermore, those who refused to offer sacrifices and “share the burden” would be portrayed as selfish and existential threats who endangered everyone else, with dire potential consequences.

7) Those who served idolatry would thus experience a complete inversion of reality. No matter how much harm befell them, they would claim it would have been even worse if they didn't serve idolatry, and they would double down on their idolatry, making more and greater sacrifices. (For a clear example of this from Tanach, I have copied below part five of my 2021 series on historical lessons from Yirmiya).

8) Most importantly, like much of avoda zara, Molech is predicated on the notion of “the greater good”: there is no alternative but to actively sacrifice individuals for the sake of the collective, and we must always do so without compunction.

9) Like Molech, this ideology guarantees that what people fear most — their main impetus for serving idolatry in the first place — will not be prevented. Not only will it not be prevented, it will come to pass, ironically and perversely, at the very hands of those who submit to it. Idolatry consumes its own.

10) The Molech / Greater Good ideology is further predicated on the false belief that that which people fear most cannot be prevented — it can only be reduced by actively sacrificing some people to save the collective.

11) Although the ancient idolatries are no longer in practice in their original forms (at least not in the open), vestiges of them remain.

12) Although the Men of the Great Assembly neutralized the yetzer hara for idolatry, the dangers of falling prey to idolatry still remain, which is why Tanach is filled with warnings about it. Although people no longer have an intense natural desire to run and serve idolatry, as they do with other sins, such as immorality, they can still be duped into idolatrous behavior.

For example, none of the lost souls who attended the Nova music festival on October 7 felt a yetzer hara to dance around a Buddhist statue. They would have been just as happy partying without it. But it was there, and it was the thing to do, so they went along with it.

* * *

The Torah-minded Jew — and any decent human being — would scoff at the accusation that he is following in the ways of ancient Molech worshippers. He would find the comparison too far-fetched, too horrific and — deep down — too personally threatening to consider it. Yet, with all the above in mind, we can easily see how deeply Molech / Greater Good ideology has penetrated our society.

The most obvious example is the ideology behind mass vaccination in general, with the Covid era in particular. Even most vaccine advocates will concede, if grudgingly, that some people will be seriously injured and killed as a direct result of taking the shots. Nevertheless, they argue that almost everyone, if not everyone, should be coerced and even compelled to take vaccines for the Greater Good.

In other words, we are knowingly sacrificing some people with the actions of our own hands for the presumed benefit of saving others.

This is not medicine. This is not giving medical treatments that carry potential risk to people who are already sick, because it is nevertheless the best option for these specific individuals in their specific situation.

This is taking healthy people and sacrificing them for the presumed benefit to others.

This is Molech.

Granted, not everyone who undergoes the sacrificial ritual of injection will necessarily be harmed...but the same was true with Molech.

Actively sacrificing some people for the Greater Good is the ideology of Molech. This ideology is the foundation of much of the medical world today.

As with Molech, even religious Jews were lured by an intense, relentless campaign of fear-mongering, warning that their loved ones would die if they did not participate. Indeed, all of humanity would be threatened by those who refused.

As with Molech, even those with doubts and misgivings were brought to submission mainly by social pressure, without their concerns being addressed with appropriate consideration, or even truthful information.

As with Molech, attempts to reason with people were met with strong emotional reactions.

As with Molech, dissenters were mocked and ostracized, potentially facing dire consequences as the ideology became widespread.

As with Molech, they were called selfish, blamed for the harm that befell others and society, and portrayed as an existential threat to all of humanity.

As with Molech, many of those who suffered harm from the shots often continued to deny reality, arguing that it would have been even worse if they hadn't taken the shots. Instead of admitting the truth and changing course, they doubled down.

As with Molech, those who conceded that the shots were injuring and killing at least some people claimed that this was a necessary sacrifice for the Greater Good.

As with Molech, they claimed there was no better option. Either we actively harmed some people with our own hands, or even more would die.

As with Molech, that which they feared and sought to prevent, they brought upon themselves.

As with Molech, they experienced a complete inversion of reality. The more they doubled down, the worse it became – more sickness, more death, more tyranny. It only stopped when they stopped. Yet, they still believe they saved the world, when just the opposite is true.

In part three we will further examine how the Molech / Greater Good ideology has infiltrated society. Hopefully Torah-minded and other decent people will take these lessons to heart and change course accordingly.

_________________________

Visit rumble.com/c/c-782463 for my Torah classes, Amalek and Erev Rav programs, and much more.

Buy my books on Amazon here or contact me directly to purchase in Israel.

Download Sefer Kibbutz Galuyos pdf here or ePUB here, or buy on Amazon here.

Download Tovim Ha-Shenayim as a PDF for free!

weissmans@protonmail.com