The Rise of Technocratic Noahidism - Part 2: Kabbalah and the Techno-Serpent, Bankers' Proto-Zionism and Secret Foundations of Israel, and Chabad Techno-Messianic Predictive Programming
by Sean Jobst
30 July 2025
“In the six hundredth year of the sixth millennium [5600 = 1840 C.E.], the gates of wisdom above [Kabbalah] together with the wellsprings of wisdom below [science] will be opened up, and the world will prepare to usher in the seventh millennium.” – Rabbi Hillel Rivlin of Shklov, Kol HaTor(1)
Based on the Zohar (VaYeira 117a), this “prophecy” was allegedly made by Rabbi Hillel Rivlin of Shklov (1757-1838), a student of the Lithuanian Kabbalist and Misnagdic rabbi called the Vilna Gaon (1720-1797).* Rivlin's work Kol HaTor (The Voice of the Turtledove) is based on “999 footsteps” of the moshiach’s arrival, with the Vilna Gaon identifying 999 as a gematria (Hebrew numerical value) of his own name and Moshiach ben Yosef, the first messiah who prepares the way for their Moshiach ben David. On the Gaon's urging, Rivlin led the proto-Zionist Chazon Zion movement, which preceded the secular Zionism of Moses Hess and Theodor Herzl, or the religious Zionism of Rabbi Abraham Kook, which directly inspired the settler expansionism of Smotrich, Ben Gvir, and others in Netanyahu's genocide syndicate. (No offense to more respectable crime syndicates bound by omertà).
The academic Immanuel Etkes suggested the text was fabricated by the rabbi's descendant Shlomo Zalman Rivlin (1884-1962) in the mid-1900s to connect it to the messianic Zionist project.(2) In this way it’s similar to the rise of Dispensationalism among Christians: Straying from the dominant preterist worldview that Biblical “prophecies” were historically fulfilled in Jesus, to construct an ideology around a separate, future divine plan for the “chosen” people unfolding via stages – a true replacement theology. Rivlin’s contemporaries John Nelson Darby and Cyrus Scofield were leading names in this doctrine. Scofield was especially influential with his Biblical commentary funded by Zionist financier Samuel Untermeyer via the “elite” Lotus Club of New York. Thus was born Christian Zionism (around the same time as this Kabbalistic predictive programming – coincidence?), which conflated Biblical Israel with the modern political state.(3)
The main point here is not whether it’s an actual “prophecy” made before 1840, but its perception as true among a well-connected movement devoted to carrying out their own messianism. Indeed, the Rivlin bloodline merged with Chabad, so they have become its inheritors and carrying out its messianic sequence. The agenda is predictive programming, a linear progression of technology parallel to the “unveiling” from above of knowledge previously occulted from all but an “initiated” few. One who expressed this was the Kabbalist Rabbi Joel David Bakst, who based his City of Luz platform upon the “prophecy” and its joining Kabbalah with Science as twin expressions of this “hidden” knowledge. He cited Rabbi Shlomo Eliyashiv (whose rabbinical nickname is "The Leshem"), the Kabbalistic teacher of Kook (thus a link to messianic Zionism):
“What was forbidden to investigate and expound upon just yesterday becomes permissible today. The gates of human understanding below have been opened up as a result of the steadily increasing flow of Divine revelations.” “Thus, from 1840 onwards, permission has been granted for those who truly desire to enter within. The Kabbalah is no longer the private domain of the initiated masters.” Bakst expresses it as technocratic in nature:
“What is clear, however, is that together scientific discovery and technology are an actual living entity with a collective consciousness of its own. It is a ‘beast’ – and a very powerful one. It is the ‘King of Beasts’….The Techno Serpent has risen from the dust, and Adam’s higher consciousness will, directed by the providential force of Mashiach ben Yoseph, ride it out to the finishing line of the Sixth Millennial Day….into the Seventh Cosmic Day of Creation – a real and fully rectified higher dimension of existence and consciousness.”(4)
“The collective Jewish soul, as well as the world at large, is unknowingly being seeded with kernels of divine knowledge falling from the Gates of Wisdom above….Out of the silicon chips and theories of evolution on one side and from the dialectics of the Talmud will emerge the Hidden Light of the Supernal Torah. Corresponding to the four alphanumeric digits of the sacred formula of Y-H-V-H these are the reunion of the Twin Messiahs, the resurrection of the Sacred Serpent, the Feast of Leviathan and the revelation of Metatron.”(5)
Who and What is the Techno-Serpent?
Bakst expressing technology as “an actual living entity with a collective consciousness” – rather than a result of the human mind and imagination - is rooted in a Judaic folklore (at least in its Ashkenazi form) rife with tales of the golem, “shapeless mass” in Hebrew. This archetype is based on the Biblical description of an “unformed body” (Psalm 139:16), which some view as generally referring to the embryo. However, the Talmud (Sanhedrin 38b) refers it to Adam, the primordial “first man” according to Abrahamic religions, when he possessed a body but not yet a soul for twelve hours. This mythic theme of emergence from “formless” material is not unique to them, but a consistent motif throughout the world’s tribal traditions and mythologies. Yet what is unique with the golem archetype is ascribing these abilities to “create” with rabbis who have access to this “hidden” Kabbalah. Bakst’s mentioning the collective consciousness relates it to the concept of an egregore, while the use of incantations to the tulpa of Tibetan Buddhism.
I propose this is a manifestation not of actual Divinity, which is already imbued throughout the material world (not truly separate from the spiritual world) and inherent upon and within Earth as was held innately by all indigenous folk faiths; but incanting an archontic egregore – the occulted meaning behind Chabad’s “Bringing heaven down to earth” mantra. That they ascribe these powers and abilities to rabbis such as Schneerson adds another layer to the Noahide injunctions against “blasphemy” which, as I established in Part 1, includes not revering these rabbis like their followers do. As noted by the West Bank settler Rabbi Aaron Lichtenstein, the seven Noahide laws have sixty-six sublaws and those under the injunction against "Blasphemy" include "To honour the scholars, and to revere one's teacher." Within “idolatry” it includes various forms of magic and witchcraft, but these relate only to that of Gentiles.(6) Noahides condemn Gentile “idolatry” while elevating Kabbalah - the Judaic system of magic - and embracing golem stories as literal without seeing the obvious hypocrisy.
Bakst next refers to the “Techno Serpent risen from the dust.” Save for the new addition of "techno," this serpent has multiple coded meanings in Kabbalah. Citing “The Leshem,” he described this serpent as “the penetrating Ray of Light emanating from the Ain Sof [the ‘unknowable god’], and the Supernal Da’at [‘knowledge,’ third or fourth of the sephirot] of the Godhead,” a “Torah-code word for universal consciousness and never-ending knowledge”, and “the Light of pure consciousness” which will return “full circle” to “the original light of Genesis”.(7) “In order to prepare for the Messianic ‘future’, we must first return to the map and script of the events and formulations occurring within Gan Eden,” as Bakst wrote elsewhere. “Adam [the masculine], Chava [‘Eve’, the feminine] and the Nachash — their A.I. servant, the techno-serpent.”
Another dual meaning of nachash is “to whisper a (magic) spell, to prognosticate”, i.e. the serpent as an egregore incanted through the messianic unveiling of “hidden” knowledge. One of these “secrets” is that the serpent is inseparable from one of the “twin” messiahs: “There is a well known, yet confusing, rabbinic formula that points out that the words nachash (serpent) and mashiach (messiah) share the identical numerical value….The essence of the Nachash is Mashiach ben Yoseph!”(8) Among others confirming this gematria link is Rabbi Pinchas Winston and Chabad. Rabbi Yitzchak Ginsburgh, a leading proponent of both Kabbalah and Noahide laws whose fanatical ideas I exposed in a 2015 article, contrasts the “evil” snake he associates with Amalek – recall the genocidal implications of evoking Amalek - versus the “good” snake associated with the divine “Jewish soul” (promoting the supremacist two-souls concept from Rabbi Shneur Zalman’s Tanya and Schneerson’s works). As Ginsburgh writes:
“The snake, the archenemy of the Jewish people, Amalek (the grandson of Esau), personifies the primordial snake of the garden of Eden. Amalek attacks the mind and the inner point of faith in God innate in the Divinely-inspired intelligence of the Jewish soul. The venom of Amalek seeks to cause the soul to ‘lose its mind.’ Just as Amalek represents the epitome of evil, so does the positive snake represent the epitome of good. Mashiach himself is referred to as ‘the holy snake,’ as alluded to by the phenomenon that the numerical value of Mashiach (358) is the same as that of the word for ‘snake’ (nachash). In the Zohar it is told that when the holy snake, Mashiach, will kill the evil snake (overcome the fear of insanity), he will thereby merit to marry the Divine princess, to unite with the origin of the souls of Israel and so to bring redemption to the world.”
The Zohar being heavily laden with words having dual meanings - exoteric for some, esoteric for those "initiated" in its "secrets" - another code name for nachash is the mythic sea monster Leviathan. By no means unique to the Judaic tradition, this is an archetypal devouring serpent covering the Earth, like the Ouroboros of Hellenic mythology or the Midgard serpent of Germanic/Norse mythology – with many allegorical meanings and symbolisms ascribed to them beyond the literal. Indeed, the Zohar’s description seems to be rooted in a motif not dissimilar from the other “nations” around them. “Its tail is placed in its mouth, twisting around and encompassing the entire world” (Rashi on Baba Batra 74b). Yet what is unique to them is an eschatology where this serpent represents the linear completion of time and a messianic agenda of tikkun olam (‘repairing the world’). According to Rabbi Kook, Leviathan represents “the universe’s underlying unity” to be revealed in the future, “when the righteous will feast on Leviathan.”(9)
This messianic "feast" was also mentioned by Schneerson. “After 3307 years, everything necessary has been done. The table is set - and we are sitting at it. The feast of Moshiach is being served with the Ancient Wine, the Leviathan, and the Wild Ox.”(10) This occasion they commemorate in a ritual meal before Yom Kippur, according to one of his 1990 talks. “Indeed, this will serve as preparation for the ultimate feast of the Leviathan and the Wild Ox which will be served in the Messianic age.” He then cited the creation of Israel and rebuilding the Beis HaMikdash (Temple) in Jerusalem to actively working toward their messiah: “We will follow the pattern of Yom Kippur which followed the dedication of the First Beis HaMikdash when the people ate and drank and afterwards, a heavenly voice told them, ‘You are all assured of a portion in the World to Come.’ Then, we will partake of the Leviathan and the Wild Ox and will witness the fulfillment of the prophecy, ‘Those who lie in the dust will arise and sing.’ This will include the Previous Rebbe and the entire Jewish people, beginning from the Patriarchs, indeed, including Adam and Chavah who are buried together with them in Hebron.
“Thus, may the very next moment be — not a moment of exile, but rather — the first moment of the ultimate and complete redemption brought by Mashiach and thus, we will not have to wait for ‘Next year in Jerusalem.’ Instead, immediately, we will all proceed to Eretz Yisrael, to Jerusalem, to the Beis HaMikdash, and to the Holy of Holies where the High Priest will carry out his service. Then, Eretz Yisrael will expand and include all the other lands, in particular the synagogues, houses of study, and houses of good deeds established there and may this come about in the immediate future. May this feast include the feast of the Leviathan and the Wild Ox and may we, led by Mashiach, proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash. ‘May our eyes see Your return to Zion in mercy,’ when the entire Jewish people — all the inhabitants of Eretz Yisrael — will return to it, and may this come about immediately.”
Rabbi Dr. Michael Higger (1898-1952) gave a detailed description of this messianic vision in his book The Jewish Utopia (1932). Drawing upon the same religious sources, he gave an intellectual framework to the same “ideal” messianic society Chabad is actively working to build through its global network of oligarch funders and special access to governments. He says concerning the serpent: “The Leviathan is thus a universal symbol of the new era in which the righteous will prosper and the wicked suffer. The Leviathan, furthermore, is the emblem of the ideal age, when this world will become the home of the righteous. It is an ideal symbol of a new economic order in the world, when righteousness will be one’s only requisite for acceptance into the realm of happiness and prosperity.”(11)
The connection of “righteousness” to the “new economic order” gives us a glimpse into an emerging Noahide Social Credit score where one’s compliance to the messianic order gives indentured awards while “the wicked suffer.” According to the stream of Chassidus exemplified by Chabad, "wickedness" is exemplified by the archetypal Amalek. This was expressed in Reishit Goyim Amalek, written by the rebbe Yosef Yitzchak Schneersohn after he ascended to the Lubavitch leadership in 1920. Opening with the Torah portion called Bamidbar (24:20), “Amalek is the first among nations, and in the end he shall be destroyed,” he writes: “the only 'rectification' of Amalek is its utter eradication and destruction.” In contrast to these kelipot (as he also uses in relation to 'goyim'), “There is a source [in the literature of Chassidus] that explains that ‘His throne is established’ alludes to Jewish souls, for they are fit receptors into which the Divine illumination can be drawn. Hence they possess essential and absolute existence, in the sense that they are not subject (G‑d forbid) to elimination or change.”
Sefirot and the Messianism of Tzimtzum
The Kabbalah has ten sefirot “emanations” through which the ein sof (“unknowable,” “infinite space”) reveals itself. “Of these ten sefirot, three remain intact while the other seven became broken during the process of creation,” according to Nathan Aviezer, a Bar Ilan University academic whose work is endorsed by Chabad. “The ten-dimensional universe of the world below is to be identified as the physical counterpart of the ten sefirot of the world above. Similarly, the seven compacted dimensions of the world below are the physical counterpart of the seven broken sefirot of the world above. The world above and the world below are, respectively, the spiritual and physical expressions of the universe.” Chabad even takes its name from the sefirot, as the “contracting” god manifests “in the vessels of the sefirot of ChaBaD (חב’ד—an acronym for chochmah, binah, and daat—'wisdom,’ ‘understanding,’ and ‘knowledge,’ respectively, the triad of sefirot which represent Divine ‘intellect’) of the World of Atzilut (‘Emanation’).”
Chabad interprets tzimtzum “contraction” as one of the “revolutionary” innovations by the Hasidic movement according to the 1840 ‘prophecy’. Tzimtzum proposes the creative process was a “concealment” of their god, who “diminished His infinite light in order to make space” for creation, as Rabbi Ginsburgh explained in a book teaching Kabbalah to Noahides. Worlds were “created” through his previously concealed “ray of infinite light” which is “the sustaining and animating force within” even while remaining concealed. “In our world, which is the last of the worlds created around the ray of infinite light and which is physical and finite, God appears to us in many manifestations. But God is, was, and always shall be One and only One.” If this was only a mystical argument for monotheism, I could respect it even in disagreement, but Ginsburgh cannot help but express his supremacism. “In the Zohar, the classic text of Kabbalah, as well as in other Jewish sources, we find that there are three manifestations of Godliness, which are considered essentially One. These are God, the Torah, and Israel (meaning, the Jewish people).” This clearly implies the Gentile is “not” godly, which indeed he explicitly says in that book as I’ll quote later.
“Such concealment allowed for the emergence of a purely materialistic worldview, in which the so-called ‘natural order’ is perceived to be completely independent from its Divine origins,” according to two Chabad rabbis – Mendel Kalmenson and Zalman Abraham – explaining its relation to Geulah “redemption”. “Such revelation of Divinity from within the natural order itself is part of the messianic unveiling.” “This dawning of Divine consciousness will disclose the seamless fusion of the natural and supernatural orders revealing that the perceived dichotomy between nature and Divinity was never truly accurate.” “Fittingly, as the arc of history bends ever forward, the fulfillment of Judaism’s utopian vision for the future as articulated by the Hebrew prophets is already materializing all around us, not through miraculous means, but through natural progress and scientific discovery.” They conclude: “A universal shift in Divine consciousness is what will result in global change and redemption, not the other way around.”
It was this kind of doctrine that created a disconnect from Nature in the first place, claiming divinity was "only" in the distant skies and denying its immanence within the world; it was this sort of mind virus (in various iterations, not only the kabbalistic) that separated the “material” and “supernatural” in the first place. Yet it wants to now proclaim itself the antithesis to the same disconnect it bred – all directed towards this messianic agenda. Elsewhere, I referred to this kabbalistic concept of "divine sparks" (qlippoth) shattered and trapped in a "lower" world of matter waiting to be "corrected" (tikkun olam) as a biophobic disconnect stemming from a mysterious supernatural event. “Such mental aberration arose at a specific time among the Hebrews, until then just another tribe little different from their Semitic neighbors. So it wasn't their nature but the result of a mind-virus implant, a mental hack not genetic or biological.”(12) These various Kabbalistic works speaking cryptically about a "hidden" knowledge then "unveiled" to selected initiates by a mysterious "unknowable" force, lends further credence to my conviction about archontic mind-manipulation.
The two Chabad rabbis also relate tzimtzum to “transforming golah, exile, into geulah, redemption.” A recurring theme relates messianic “redemption” to the widespread teaching of Kabbalah. Rabbi Eliyahu of Vilna (1720-1797) said: “This redemption will come only as a result of Torah study, chiefly the study of Kabbalah.”(13) Kabbalist Rabbi Yehuda Leiv Halevi Ashlag (1884-1954), who incorporated Communist ideas into his worldview (much like in the tradition of Moses Hess), wrote in his book The Horn of Messiah: “And the dissemination of the wisdom in the masses is called a Shofar. Like the Shofar, whose voice travels a great distance, the echo of the wisdom will spread all over the world…the nations will hear and acknowledge that there is Godly wisdom in Israel….The divulgation of the wisdom of the hidden in the masses, which is a necessary precondition that must be before the complete redemption.”
Contemporary Israeli Kabbalist Rabbi Michael Laitman, a student of Ashlag’s Kabbalist lineage, said: “The wisdom of Kabbalah, as defined by the greatest Kabbalists, is a method to correct man and the world. Only the dissemination of Kabbalah will save the world.” Among Laitman’s “wisdom” is calling for the expulsion of all non-Jews who refuse Noahide subservience. After the Oct. 7, 2023, he called for “a decisive blow” against Gaza, even acknowledging “the innocent Gazan population” while adding the justification of ethnic cleansing: “But as long as we’re in the midst of an ongoing battle, we must respond with all severity and maintain the upper hand.” In 2023, this self-progressed advocate for “world peace” advocated for the United States to fight a war against Iran for Israeli interests. In Sept. 2024, the Times of Israel published his op-ed equating anti-Zionism with “anti-semitism” - other articles of his advocate spreading Kabbalah among non-Jews as a solution.
Laitman is a supremacist who places a ‘scientism’ spin (even watering down the theism) upon Kabbalah to promote the messianic agenda more insidiously across other nations. “The Jews are the group that was chosen to preserve knowledge until the time came to reveal it to the world,” as he told the Russian Izvestia newspaper. “I believe that only Kabbalah can save the world. Nothing else, this is already clear, can save the world. Marxism-Leninism prepared us for Kabbalah.” “Kabbalah is considered the key to the later Masonic esotericism.” Aside from his connections in Israel and Russia, Laitman is also a member of the World Wisdom Council, an elitist think-tank convened by the Club of Budapest, which proclaims itself a “catalyst for the transition to a sustainable world.” The UNESCO Director-General praised him as a “true visionary,” not surprising given the intersection of Kabbalah with Globalist institutions going back to Alice Bailey and the Lucis Trust (which has a direct link to both the Club of Budapest and Club of Rome – the former gives a more ‘spiritual’/’ethical’ bases to Globalism, while the latter focuses more on political and economic projects).
Yermeyahu Bindman is a British-born Israeli writer and physicist, with many works promoting Noahidism and Kabbalah for Gentiles. He writes that the highest three sefirot are associated with Jews and the lower seven with Gentiles, corresponding to the Noahide laws: “In Kabbala and Chassidut, the Seven Commandments are equivalent to the seven lower sefirot. The ten sefirot, through which G‑d made the world and man, are divided into three ‘intellectual’ attributes: Wisdom, Understanding and Knowledge (chochma, bina, and daat), and seven ‘emotional’ ones: Kindness, Might, Beauty, Eternity, Glory, Foundation and Sovereignty (chesed, gevura, tiferet, netzach, hod, yesod and malchut). The three intellectual attributes are associated with the Jewish people who provide the legal and spiritual interpretations of the Seven Laws to the descendants of Noah. Each law parallels one of the seven ‘emotional’ sefirot.”
Tikkun Olam, Messianic Age, and the Noahide World Order
In their Kabbalistic worldview from Rabbi Isaac Luria (1534-1572) to Rabbi Shneur Zalman of Liadi (1745-1812), and henceforth to Schneerson and Chabad, the migration of Jews to Israel (indeed aliyah means “ascent, going up”) is seen as the divine “sparks” from the “broken vessels” (shevirat ha-kelim) that shattered at their primordial event, returning back to ein sof. Gentiles on the other hand are wholly associated with the kelipot “husks, shells”, the negative aspects of creation they have in greater measure than Jews according to Tanya and other Kabbalistic works. In this schema, the Jews are assigned an active role in “correcting the world” (tikkun olam), through such means as “educating” Gentiles with the Noahide laws and spreading “secrets” of Kabbalah around the world, both of which are viewed as essential steps for the messianic age. Gershom Scholem (1897-1982), leading Kabbalah scholar and translator of several texts, said: “Israel's exile is not a consequence of its sins at all, but is rather part of a plan designed to bring about the destruction of the kelipot all over the world.”(14)
“The Gentiles (who are designated Esau or Edom), however, will suffer the opposite fate. They received their light in this world at a single stroke, but it will depart from them gradually until Israel shall grow strong and destroy them. And when the spirit of uncleanliness shall pass from the world and the divine light shall shine upon Israel without let or hinderance, all things will return to their proper order - to the state of perfection which prevailed in the Garden of Eden before Adam sinned. The worlds will all be joined one to another and nothing will separate Creator from creature. All will rise upward by ascents of the spirit, and creatures will be purified until they behold the Shekhinah 'eye to eye.'”(15)
“This missionary ideology reached a peak in the writings of the Lurianic Kabbalah, which strove to inculcate in every Jew a sense of duty to 'elevate the sparks' and so help bring about the ultimate tikkun of the Creation. Here the 53rd chapter of Isaiah played a key role, for as it was now reinterpreted the verse, ‘But he was wounded because of our transgressions’ was taken to be an allusion not only to the Messiah ben Joseph, the legendary forerunner of the Redeemer who according to tradition was to suffer death at the hands of the Gentiles, but to the Messiah ben David as well, who ‘would be forcibly prevented from observing the Torah.’ By a play on words, the Hebrew ve-hu meholal, ‘but he was wounded,’ was interpreted as meaning ‘from sacred he [the Messiah] will be made profane [hol].’ Thus,
“’all Gentiles are referred to as profane [hol] and kelipah, and whereas Israel alone is called sacred, all the other nations are profane. And even though a Jew commit a transgression, as long as he remains a Jew among Jews he is called sacred and an Israelite, for as the rabbis have said, ‘Even though he has sinned, he is still an Israelite.” It follows that there is no way for the King Messiah to be made profane except he be removed from the Community of Israel into another domain.’”(16)
“But the essential function of the Law, both of the Noahide law binding on all men and of the Torah imposed specially upon Israel, is to serve as an instrument of the tikkun. Every man who acts in accordance with this Law brings home the fallen sparks of the Shekhinah and of his own soul as well. He restores the pristine perfection of his own spiritual body....In redemption everything is restored to its place by the secret magic of human acts....every commandment has its mystical aspect whose observance creates a bond between the world of man and the world of the Sefirot....Thus fundamentally every man and especially every Jew participates in the process of the tikkun.”(17)
Rabbi Ginsburgh says those who follow the Noahide laws can become aware of the “divine sparks” above them, but can still never attain these sparks since these are only attainable for the Jews. If this is true of the Noahides, the implication is clear how lowly this fanatical rabbi sees the rest of us Gentiles. “Jews have a responsibility to be a light unto the nations. This means that they are responsible to teach non-Jews how to obey the seven laws of Bnei Noach, and by doing so, to lead the entire world to the true worship of one G-d that's bringing about the final redemption as prophesied by Isaiah.”(18)
"Identifying with the figure of Moses, the archetypal soul of victory and the giver of the Torah, awakens the non-Jew's willingness to commit to the Laws of Bnei Noach that are a part of the Torah. Identifying with Aaron, the archetypal soul of acknowledgement who, in his role as the high priest, embodies the highest level of Divine service, helps the non-Jew to commit to the well-being of the Jewish people - supporting and encouraging them to consummate their relationship with God, for the ultimate sake of bringing peace and redemption to the world, of giving birth to a new world order."(19)
“When non-Jews possess a sense of affinity towards Jews, they draw inspiration from the source of the soul of Israel. They become motivated to be good people in all relations with others and to devote their lives to the service of God. The rectification of the non-Jewish world depends upon the inspiration and insight it receives from the Jewish people in its role as 'a nation of priests.'
“Affinity to Every Jew. But even when the non-Jewish world at large does not yet possess conscious affinity and subordinate to the Jewish people, it is still possible for us to extract a spark of goodness from the shell of evil. For example, the major religion of Western culture believes in an individual Jew and worships him as a god. This is certainly a great transgression of the most fundamental of the Bnei Noach commandments, the commandment that forbids idolatry. But within this evil context we can perceive an element of good. The believers in this religion desire, whether consciously or unconsciously, to cling to a Jew for inspiration and salvation.
“The true rectification of the non-Jewish world will come when it recognizes the Divinely ordained purpose of every Jew to enlighten the world and bring about universal peace and prosperity as has been prophesized. The non-Jew will then be drawn, in love, to the Jew.”(20)
Rabbi Avraham Auerbach of Avritch (1765-1840), whose meeting with banker Moses Montefiore began Zionist agricultural settlements in Palestine in 1840 (that same year again whose full significance we will see later), wrote in his book Bat Ayin (The Eye Within): "It is the task of the People of Israel to bring the glory of G‑d's kingdom to all of creation, even to the nations of the world, and the offering of the seventy bulls on the festival of Sukkot is in order that the influx of G‑d's kingdom flows to all of the seventy nations. Divine influx, the consciousness and intensity of awareness of divine sovereignty flows into the world through the spiritual leaders of Israel to the People of Israel to the nations of the world to all of Creation."
Rabbi Michael Higger described his ideal post-messianic society: “In general, the peoples of the world will be divided into two main groups, the Israelitic [sic] and the non-Israelitic [sic]. The former will be righteous; they will live according to the wishes of one, universal God. All the other peoples, on the other hand, will be known for their detestable practices, idolatry, and similar acts of wickedness. They will be destroyed and will disappear from earth before the ushering in of the ideal era…..Consequently, idolatry and idol-worshippers, wicked people, unrighteous nations, will disappear from the earth.”(21)
“Only those who are convinced of Israel’s divine purpose in the world, will be welcome to join Israel in the upbuilding of an ideally spiritual life on earth. Israel, the ideal, righteous people, will thus become spiritually the masters of the world. Thus, by coming in contact commercially with Palestine, especially with Jerusalem, the seat of the Jewish Utopia, the nations and rulers of the world will be greatly impressed by the spiritual unity of Israel, so that they will be converted and will join Israel.”(22)
Rabbi Shmuel Butman (1943-2024), a leading Chabad rabbi in Crown Heights who was also well-connected to New York political circles, wrote in an article about the messianic era “based on teachings of the Lubavitcher Rebbe”: “Also at this stage, the nations of the world will accept the Jewish people’s dominion of the Holy Land and Moshiach as the world’s ruler. They will also accept the one G-d and observe His seven universal commandments.”
In the Israeli newspaper Haaretz, which has done much better exposing Zionism and Jewish extremist groups than American media, journalist and historian Ofri Ilany profiled Noahide groups and their links to the Israeli State. "The final goal of Rabbi Cherki and the Noahide World Center, we are told, is a modest one: seven billion believers." Rabbi Oury Amos-Cherki has expressed Zionism as inseparable from Noahidism and an important step for “Jews to once again act as a light unto the nations.” Ilany cites Dartmouth College academic Rachel Z. Feldman, who did field work among Noahides in the Philippines and elsewhere. One Noahide leader named Emmanuel Villegas told her: “The Jew has five levels of soul while the Noahide only has three levels and remains on an animalistic level, and this is written in the Kabbalah.”(23) So Noahides have internalized the racism and supremacism expressed by the likes of Ginsburgh. Chabad rabbis and emissaries are most often their teachers. Indeed, Chabad has facilitated the growth of Noahides alongside their own centers spanning the globe.(24)
“The perfection of the world that leads to the Messianic Era requires the spreading of the seven commandments that G-d through the Torah provided for all the nations of the world,” according to Yermeyahu Bindman in the same article cited earlier. The Los Angeles Chabad Rabbi Yitzi Hurwitz similarly writes: “We can conclude that the nations of the world, because of our influence as a light onto them by teaching them what G‑d wants (that they keep the Seven Mitzvot that were given to the Children of Noah) they will deserve it too. They will help to us in completing our mission. This will surely hasten the coming of Moshiach. May he come soon.”
In 2017, Chabad Rabbi Alon Anava gave a speech in Safed – a city revered among Kabbalists – expressing the teaching of Noahide laws as “the most crucial last stage before the arrival of Messiah”: “We know what we as Jews need to do to bring the redemption, and actually, we already reached the quota of what is needed. [Rabbi Schneerson] said, ‘We are all ready. All that is needed is to polish the buttons’. You know what is missing? The nations of the world. Now, all we need to do is involve a couple billion people from the other nations to be part of the redemption.”
The Israeli academic Tomer Persico, a secular Zionist critical of right-wing religious Zionists, wrote: “The Rebbe’s use of military metaphor helped to consolidate his followers’ belief that he was at the front lines of the ‘wars of the Lord,’ thus fulfilling one of Maimonides’s most important messianic requirements. Yet the Mishneh Torah insisted not merely that the messiah would wage war, but also that he would win: To fulfill his divine destiny, Maimonides states, the savior must ‘subdue’ the surrounding nations. This demand was the impetus for yet another, even more grandiose endeavor: ‘The Seven Noahide Laws Campaign,’ launched in 1983.
"The goal of this effort was to encourage non-Jews to follow the Seven Noahide Laws described in the book of Genesis, forbidding idolatry, blasphemy, incest, adultery, theft, murder, and the eating of meat taken from a living animal; these laws also require the establishment of a just legal system. In the past, the Rebbe explained, the Jews were unable to urge their neighbors to follow the Noahide Laws for fear of reprisal. Now, however, such persuasion not only was possible, but might actually elevate the world’s opinion of the Jewish people. Indeed, the Rebbe viewed the fact that Jewish missionary work was no longer dangerous as a messianic sign. He believed that non-Jews’ observance of the Noahide Laws would affirm their recognition of God’s kingship, just as it would attest to the divine mission of God’s messenger, the messiah. Such a feat would thus constitute a ‘complete victory’ over these nations, hastening, if not actually bringing about, the redemption.”(25)
In 2018, an article on the fanatically Zionist Israel365News website entitled “Will the Noahide Laws Still Apply After The Messiah Comes?” profiled three contemporary rabbis. The Canadian-born Rabbi Pinchas Winston, whose work on the Zohar and Amalek are promoted by Chabad, said: “Once Moshiach comes and all the dust settles, after bringing the world up to spiritual speed, the world will become more like what it was always meant to be since leaving the Garden of Eden. All remaining Jews will lovingly return to Torah and the Land of Israel, and all remaining gentiles will accept upon themselves the Seven Noahide Laws. There will be one God for all nations, the God of Torah. Jerusalem, and the Temple at its heart, will be the undisputed center of the spiritual world, to which Jew and gentile alike will visit to experience the reality of their Creator.”
Jerusalem yeshiva Rabbi David Katz said: “The Lubavitcher Rebbe in his work From Exile to Redemption quotes the Rambam who quotes Isaiah [11:9]. The conclusion he draws from this is that all of mankind will know God, not only Israel. The Rebbe explained that the nations too will know God and they will keep the Seven Laws of Noah. Since, according to the Rebbe, in the end of days all people from the Nations will be called ger toshav (righteous gentile, literally: an alien resident), the implication is that in the Messianic Age, the world will consist exclusively of righteous gentiles keeping the Noahide Laws alongside Israel.” Finally, the article interviews Rabbi Tovia Singer, much revered and active among Noahides (including a former stint as chief rabbi of Indonesia). The Noahide laws are “umbilically connected to the Messianic Age.” “At that time, the gentiles will look to the Jews to understand how to worship Hashem. The Jews will finally attain their full mandate as a light to the nations.”
Bankers’ Proto-Zionism and Some Hidden Histories of Zionism
Rather than an “unveiling” of hidden Kabbalistic knowledge from above, we unravel the human hands of financial interests. There were nearly always some Jews living in Palestine, but the effort to specifically create a Jewish state there received its entire impetus from wealthy benefactors, who funded certain Kabbalists at a time when that mystical system was still a minority discipline. They rejected the dominant view then held by most Jews (and today held by anti-Zionist Hasidic Jewish groups) that a mass emigration to, much less creation of a political entity in Palestine, could not occur until after their messiah. This was cemented by the trauma from the Sabbatai Zevi movement of the 1660s into which so many poured their messianic hopes. These emergent proto-Zionist Kabbalists (perhaps directly influenced by the Frankists) interpreted gematria and messianic “prophecies” to conclude they had to hasten them with their own actions. Beginning from the financial efforts of Doña Mendes and Joseph Nasi in the 1500s, small Zionist colonies formed in Palestine but that intensified with the 1800s.
Ironically, many of the early efforts to create a Zionist state in Palestine originated with certain British Christians who saw their own theology fulfilled by a Jewish “redemption”, ensuring those objectives would be served by Britain's Middle East policies in full alliance with banking families such as the Rothschilds. The latter were buying up land in Palestine as reported as early as 1829, an effort that increased after WWI established the British Mandate and the Balfour Declaration was addressed to their patriarch. The Rothschilds focused on using their financial powers to entice government authorities and absentee landowners who cared little for the land. Not surprisingly, Chabad praises the Rothschilds who epitomize their own religious elevation of material wealth.
The Rothschilds funded many settlements through their Palestine Jewish Colonisation Association (PICA), and their activities have continued there ever since. They are directly connected to various projects and government entities across Israel. Their role is so central to the Zionist project that on the bicentennial of the Balfour Declaration in 2017, Jacob Rothschild boasted in an interview to Daniel Taub, former Israeli ambassador to the UK, that his family “helped pave the way for the creation of Israel.” He holds a major stake in Genie Energy, which since 2013 has been given exclusive oil and gas exploration rights in the occupied Golan Heights (now recognized by Syrian “reformed” jihadist warlord Jolani after his meetings with Israeli officials in Baku and Abraham Accord discussions in Riyadh). In 2018, the Israeli State made a deal with the Rothschild Caesarea Foundation for “750 million shekels ($207 million) in special grants to help higher education in Israel, as well as release land to build 2,000 homes in the seaside town of Or Akiva.”
Israel continues the historic link between financiers and State control, with the first plank of the Communist Manifesto (abolition of private ownership of land)(26) indistinguishable from the Israeli Constitution: “All lands of Israel shall be held in the public trust; land shall not be held in exclusive private ownership” (Article 12, Section 1.a). The State owns the land in partnership with banker-funded Zionist land trusts, as admitted by an official government source. “93% of the land in Israel is in the public domain, that is, either property of the state, the Jewish National Fund (JNF) or the Development Authority.” This was further enshrined by the Basic Law in 1960, according to which the Jewish Virtual Library explains: “The goal was to create a Jewish presence in most areas of the country. State control of land ownership was one of the major tools that enabled the achievement of population distribution and Jewish presence goals.”
As noted by the Palestinian-American libertarian economist Saifedean Ammous, who has expressed a comprehensive anti-statist argument against Zionism itself(27), Israel represents a socialist system for distributing and operating land. It’s a distortion of land markets as it steals from legitimate owners, allocating it with subsidies to any Jew from anywhere in the world, just because they hold the ‘right’ Jewish blood and Zionist ideology. There is no regard for the indigeny and land use for those Gentiles who have actually lived on and used a specific plot of land. In common with many other peoples worldwide, Palestinian culture and folk traditions esteem their land with poetic terms imbuing the very nature of identity. As for the land's role within Zionism, Rabbi Shaul Magid - who spearheads an effort by American Jews to rethink their own identity as not Zionist - documents this worldview:
“In Judaism, messianism serves as a basis for much of contemporary religious Zionism, influenced in large part by the writings of Rabbi Avraham Yitzhak Kook (Rav Kook, 1865–1935). But this view, that the land holds the key to the messianic age, is not only the provenance of religious Zionists. As Arieh Sapoznik argues in his book Zionism’s Redemptions, the messianic idea has also been deployed by some secular Zionists who seek to maximize territorial control of the land for political reasons linked to security concerns, yet also as part of a redemptive process, a vision of ‘ending the exile’ of the Jewish people. Although some Israeli politicians have acknowledged the immorality and implausibility of this exclusivist position, in the present political climate, exclusive ownership of the land seems to have become almost a dogma of Zionism. This idea is captured in what is called ‘proprietary Zionism,’ a term coined by Zionist historian Chaim Gans in his book A Political Theory for the Jewish People. Proprietary Zionism argues that Zionism is founded on the notion of exclusive Jewish ownership of the land between the Jordan River and the Mediterranean Sea. Jews can decide to share that land, but their right of ownership means such a decision would be made primarily, even exclusively, on their own terms. This idea is not only the view of the right wing; many centrist and even left-leaning Zionists maintain this position in one form or another—some more stridently, others more subtly.”(28)
The Sephardic financier Moses Montefiore (1784-1885), whose business partner and brother-in-law was Nathan Rothschild, was also very active on the Zionist project. While the Rothschilds primarily worked among the Ashkenazi rabbis, Montefiore identified a proto-Zionist effort among Sephardic Kabbalists whose reading of the Zohar convinced them to actively hasten messianism.(29) In 1810, Montefiore met the Chief Rabbi of Corfu, Yehuda Bibas (1789-1852), in London. He thereafter funded Bibas, who is celebrated by the Israeli State as “one of the first forerunners of Zionism.” Between 1839 and 1875, Montefiore funded five censuses as part of this effort to build up Zionism in Palestine. These worked in tandem with the surveys which, as noted by researcher Joe Atwill, were organized by leading British Freemasons and aristocrats “to determine what part of Palestine needed to be stolen first, so that they could set up immigration into the right areas to create agriculture and transportation back and forth.” In 1840, Montefiore’s meeting with Ashkenazi Rabbi Auerbach of Avritch “led to the beginning of modern Jewish agricultural settlement in Israel.”
That was a pivotal year and it’s no accident “prophecies” about 1840 were written into the Zohar (and since then promoted by Chabad and other Kabbalist streams as we will see later). Montefiore capitalized on the Damascus Affair of 1840, foreshadowing how Zionists exploited (or in some cases, engineered) persecution of Jews for their political program. He then visited the Egyptian Khedive with the full support of Lord Palmerston, a leading Empire functionary who has been called a proto-Zionist. In 1841, Montefiore received a letter of support from Col. Charles Henry Churchill, the British consul in Syria and indirect ancestor of future Zionist and arch-imperialist Winston Churchill. The two thereafter collaborated closely on strategies for support from the Ottoman and British governments. One biographical source confirms Montefiore was a Freemason and a Masonic source documents Charles Churchill's own connections with Levantine lodges.
In July 1839, Bibas mentored the Sarajevo-born Kabbalist Rabbi Yehudah ben Alkalai (1798-1878). Inspired by the growth of Serbian nationalism, Alkalai proposed a mass emigration to Palestine in his booklet, Shema Yisrael (1834). Such a state would be a precursor to the “Messianic Redemption” that would actively work toward the “prophecies” of Messiah ben Joseph leading them in an apocalyptic war of Gog and Magog. Alkalai approached Montefiore and Adolph Cremieux, French Justice Minister and president of the Alliance Israelite Universelle, to fund his work. Greeting 1840 as the “Year of Redemption,” Alkalai viewed the Damascus Affair as setting off a hundred-year process that would ultimately push the Jews en masse into Palestine. He envisioned a “peaceful” process with the favor of governments (nothing said about the local inhabitants) but concluded it would be inevitable even if by “an outpouring of wrath will our dispersed be gathered.” The latter was preferred by Rabbi Kook, whose interpretation of their scriptures welcomed a "great war" as part of this messianic process of “redemption” into Palestine. In Minhat Yehuda (1843), Alkalai advocated an “Assembly of Jewish Notables” led by Montefiore and Cremieux to appeal to various governments and organize financial power.
Alkalai expanded on these details in Harbinger of Good Tidings (1852), which proposed that “every Jewish community on earth appoint a representative (to) meet in London, the capital of the world.” (To maintain the financial nexus of the City of London?). This endeavor would include rebuilding the Temple “supported by permission of the sovereigns and chiefs of the nations of the earth,” for these nations have a specific mission “to help Israel to the fulfillment of those comforts and happy days.” Alkalai followed this in 1857 with Goral L’Adonai (Lot for the Lord), which prescribed the “return of the Jews to the Holy Land and renewed glory of Jerusalem.” He detailed steps toward a Zionist state, including reviving the Hebrew language and creating a settler society of agriculturalists. We know this book directly influenced Theodor Herzl and the World Zionist Organization: Herzl’s grandfather, Simon Loeb Herzl, was a friend of Alkalai and member of his synagogue in Zemun near Belgrade. Alkalai gifted him one of the first copies of Goral through which Herzl “understood the Zionist plan of action enunciated in his books, articles and speeches.”
Moses Hess (1812-1875) was an early associate of Marx and Engels who also advocated a Zionist State. In fact, Israeli political science and founder of Communitarianism (the model of public-private partnerships built into Globalist institutions), Shlomo Avineri called Hess a “Prophet of Communism and Zionism.” In his Diaries, Herzl praised Hess as an “adventurer in the world of ideas.” Even his socialist universalism was steeped in a Judaic messianism he viewed as the center of all world history, lamenting in The Holy History of Mankind (1837) of “The cleavage which appeared in mankind after the downfall of the Jewish state” and hoping a revived state and temple would thereafter lead to “the unity of consciousness of society.” He remained an ally of Marx and Engels against the Anarchists Bakunin and Proudhon but diverged from Marx on the theory of materialism, although its traces were expressed in Rome and Jerusalem. “Jewish life never was in any way spiritualistic.” “When this sect [the mystical] finally did become spiritualistic in Christianity, it disappeared from Judaism altogether.”
Hess originated socialist Zionism, for whom “the Jewish people was now being called upon to breathe new life into its biblical code of ethics and thus to play its part in the redemption of mankind.” In Rome and Jerusalem (1862), Hess called for a Zionist state as a “messianic act” that would create a “new world” upon those utopian foundations. “The Jewish religion is primarily Jewish patriotism.” Its no accident he positioned Jerusalem as the antithesis to Rome – the latter is a symbolic term called “Edom/Esau” in Judaic messianism, an archetype for the entire Western world. Yet he idolized France as the patron to this revived Eretz Israel. “The Jewish notion of immortality is inseparable from the national belief in the Messiah.” His messianism recurs throughout the book:
“Every Jew has within him the potentiality of a Messiah and every Jewess of a Mater dolorosa....Even in later Rabbinic Judaism, the Rabbis never separated the idea of a future world from the conception of the Messianic reign. Nachmanides insists, in contradiction to Maimonides, upon the identity of Olom Habbo, 'the world to come,' with the Messianic reign....True it is, that the 'end of days,' when the knowledge of God will fill the earth, is still far off; yet we firmly believe that the time will come when the holy spirit of our nation will become the property of humanity and the earth will become a grand temple wherein the spirit of God will dwell....The Messianic era is the present age, which began to germinate with the teachings of Spinoza, and finally came into historical existence with the great French Revolution. With the French Revolution, there began the regeneration of those nations which had acquired their national historical religion only through the influence of Judaism.”(30)
Out of this messianic environment arose a reborn Noahidism through the efforts of the Kabbalist Rabbi Elijah Benamozegh (1822-1900). Born in Livorno to Moroccan Jewish parents, Benamozegh(31) expanded on Maimonides – who viewed Christianity and Islam as part of the broader messianic plan for Gentiles – and revived interest in the Noahide laws. He expressed his conclusions in Israël et l’Humanité, published posthumously by his French Christian disciple Aimé Pallière (1875-1949) in 1914. The book’s objective was “to create a universal religion for non-Jews that would reserve the priesthood for Jews.” This view worked hand-in-glove with Zionism, since for Benamozegh “the vocation of the Jews is to bring this set of laws to the world, they must preserve their identity at all cost, in order to form a priesthood that will enable them to serve mankind’s religious needs.” Pallière was studying for the Catholic priesthood when his interest in Judaism led him to the verge of converting, until Benamozegh convinced him to instead become a Noahide. He thereafter led many Zionist organizations in France and went on Zionist speaking tours to the USA as the guest of Rabbi Stephen Wise. Pallière concluded his autobiographical The Unknown Sanctuary (1926): “Mankind cannot rise to the essential principles on which society must rest unless it meet with Israel. And Israel cannot fathom the deeps of its own national and religious tradition, unless it meet with mankind.”
Chabad Techno-Messianic Predictive Programming: Analysis of the 1840 ‘Prophecy’
The Chabad cult asserts itself as carrying a “hidden” knowledge whose “unveiling” will usher in the messianic age that is central to its entire worldview. Behind its exoteric branding as a “peaceful” movement devoted to altruistic “education,” Chabad promotes creeping Noahidism via its network of oligarchs and special government access. It derives a supremacist doctrine of two separate “souls” of Jews and Gentiles from the Kabbalistic distinction between “divine sparks” and shattered kelipot. Chabad has seized upon the “prophecy” to proclaim: “We have entered the age of the innermost aspect of Torah….We are close to the completion of the last period of the world. From our generation onwards, the words of the Zohar will begin to be revealed more and more until their whole measure is revealed according to the will of G-d.”
Its Kabbalah FAQ states: “The supernal gates of wisdom of which the Zohar speaks are the secrets of the Torah, or the Kabbalah. The ‘lower wellsprings’ refers to secular wisdom. Note that the year 1840 coincides with the incipient stages of the Hasidic movement, which is a form of applied Kabbalah. Moreover, England and Europe were then experiencing an unprecedented surge of technological growth and innovation – the Industrial Revolution – which was reaching its peak at about this time.” Until then Kabbalah “unfolds gradually over history as needed,” according to Chabad Rabbi Manis Friedman. This is through different layers due to “the suffering and the time lapse,” which implies something “divine” isn’t eternal and allegedly needs renewal by rabbinical teachers. “The teachings of the Zohar were refined and restructured into the form of Chassidus,” as noted by Chabad-affiliated lawyer Robert Kremnizer. “These secrets have been whispered and then articulated more and more loudly by the Rebbes of Lubavitch (Chabad).”
“The Final Redemption unfolds according to schedule,” proclaims Zohar teacher Shmuel-Simcha Treister. “Thus the flood of new inventions and spiritual awakening is connected to the imminent arrival of the 7th millennium when the world will be in a state of rest and the spiritual will take precedence.” For Rebbe Schneerson, “supernal revelations” were matched by “earthly wellsprings” of technological knowledge, since “this dual revolution came to prepare the world for the ‘seventh millennium’ – the era of Moshiach, when the six ‘workday’ millennia of history will culminate in an age ‘that is wholly Shabbat and tranquility for life everlasting.’” Schneerson continues in the most reductionist terms: “Complementing this revelation, the scientist is currently formulating this truth in mathematical equations and demonstrating it in state-of-the-art atom smashers. From above and from below, our world has been primed for the Age of Knowledge.”
This passage parallels the transhumanist delusion of manipulating “science” to cheat death, as well as the “You will own nothing and be happy” mantra of the World Economic Forum, whose “guru” Yuval Noah Harari openly expresses his inspiration from Kabbalah. Praising “atom smashers” is an obvious allusion to the CERN hadron collider, which has certainly “primed” the world for the sort of technocratic messianism extolled by Chabad. “Israeli researchers from Technion, Tel Aviv University and the Weizmann Institute play important roles in CERN research,” according to the Jerusalem Post under the headline “Israel at CERN: Big Science and the ‘God Particle’”. “And this has been the case for over 30 years.” Without generalizing, at least some might be alumni of Unit 8200 given its close pipeline to the Israeli hi-tech sector, so they would perceive their own work as furthering the messianic objectives of Zionism. Starting in 2020, students from the Jerusalem yeshiva Migdal HaTorah made field trips to CERN. Even if just a simple field trip, my point here is a precedence where certain yeshivas do maintain some involvement at CERN - and this could very well include the yeshiva military academies where the most fanatical Jewish messianism is taught, and where links to Unit 8200 and the Chabad and Kahanist movements are prevalent.(32)
One Massachusetts rabbi has referred to a “Tech-Un Olam,” which he defines as “the power of technology, R&D, innovation and entrepreneurism to repair this broken world.” He makes no secret there is a messianic Zionist agenda behind his techno ‘repairing the world’. “Over the past decade, Israel has arisen as an innovation superpower.” Although he states many of these Israeli scientists, engineers, researchers and technicians would be ‘secular,’ “I would suggest they are among the most devout, dare I say ‘religious,’ people whom I have ever known.” The article goes on to speak in messianic terms about their activities, including his own role through “the ascent of the Start-Up Nation”: “And my congregants are men and women fueling the Start-Up Nation, fulfilling the mitzvah of tech-un olam and repairing the world one Israeli innovation at a time.”
The ‘prophecy’ has inspired the creation of a website called ‘18forty’. “The year 1840 was a turning point: the Industrial Revolution peaked, the Damascus Affair sparked Jewish unity, and modernity opened new paths for enlightenment. Mystics called it the moment that ‘the gates of wisdom would open.’ For us, 1840 is a symbol of how global upheaval can lead to a reimagined world.” This ‘reimagined world’ is based on the intersection of Kabbalah with Scientism and Technocracy, hypocritically evoking “social justice” while advocating for Israel with all its injustices. Aside from that the website also promotes Chabad, including one article where one of their rabbi speaks about tikkun olam as “social action” to creep the supremacist teachings of his ‘rebbe’. The true meaning behind Chabad’s “social justice” as envisioned with Noahide courts, was admitted by Yermeyahu Bindman in his article on the Noahide laws:
“A functioning judicial system corresponds to malchut, the lowest sefira, which rules in supremacy but is selflessly devoted to public service. This is the responsibility of good government. Our sages state, ‘War comes to the world through the delay of justice, the perversion of justice, and the teaching of Torah not in accordance with Jewish Law’. (Avot 5:8) When both Jews and non-Jews can learn Torah without distortion of its halachic (Jewish legal) meaning, true peace becomes possible. This includes recognition of the principle that Jews can be judged only according to Torah law, no matter where in the world, and that non-Jews in Eretz Yisrael are considered according to the Seven Noahide Laws by the Jews there, with no sovereign jurisdiction of their own.”
A similar teaching was expressed by the Brooklyn Chabad Rabbi Aaron L. Raskin. “We hope and pray for a world of peace as the Rambam says that the entire world will be preoccupied with the knowledge of God and there concludes his sefer ayat [book of verses], that all the nations of the world will be preoccupied studying the deep Kabbalistic insights of who God is and what God is.” This “knowledge” will be the exclusive “responsibility” of Jews, while its intended we from “the nations” are to be subjugated as obedient Noahides, as was admitted by Rabbi Bakst who referenced “the emerging and ever-evolving prophetic and kabbalistic role of Noachides, particularly as it relates to interfacing with the Nation of Israel.” This ‘interface’ is regarded as technocratic in nature: “The new techno-tools of hyperspace, virtual reality, fractal geometry and a holographic perspective will be our ‘glasses’ to re-discover and experience the Hidden Light of the primordial Garden of Eden as detailed and mapped out by the Jewish kabbalists.”
Elsewhere, Bakst wrote concerning “The Messianic Role of Science and Technology”: “There is even more to the unique vision of the role that secular wisdom must play in the messianic unfolding. Not only does science and technology play a prophetic and mystical role, alongside the ancient mystical teachings of Judaism but, according to this tradition of the Talmudic Sage-Mystics, this synthesis depends upon the Jewish nation being re-centered in a rebuilt Jerusalem. This is the universal purpose of fulfilling a messianic destiny. It is serving to guide and prepare all humanity for a major paradigm shift in consciousness. Accordingly, the Torah Sages’ mastery of scientific models and maps is an intrinsic and necessary component of the ancient, prophetic mission. According to the Gaon of Vilna, this role is central to the fulfillment of the Jewish nation to be a global and evolutionary ‘light unto the nations’ (Isaiah 42:6).”
I will conclude this article with the words of Rabbi Yitzchok Dovid Smith, who although not directly from Chabad has promoted Schneerson, whose supremacism he has clearly imbibed. “The only halachic approach to Sheva Mitzvos, is that every single human being is required to observe the Sheva Mitzvos in all their hundreds of ramifications in totality,” he writes in ‘protest’ of Noahides who in his view don’t go far enough in rejecting everything Gentile. “There is no room for dialogue with other religions.” “The Rambam writes that the time will come when Christians and Muslims will realize that their religions are false, and fault their forefathers for teaching it to them. They will accept the One G-d of the Jewish people, and all other religions, in any form or variation, will be abolished in their entirety. The time for this is now, and all other approaches only are intended to delay the revelation of the absolute Truth of Torah in the entire world.”
Notes:
* Update: I actually classified Vilna Gaon in the article as a "Hasidic rabbi" until Coincidentia Oppositorum and Troy Southgate brought it to my attention that he was actually a rabbi of the Misnagdic (non-Hasidic) stream of orthodox Judaism, which diverged significantly from and were adversarial to Hasidic groups such as the Lubavitcher Chabad. "Some even argue that he was among the first to create a fusion between the emerging scientific discoveries of the Renaissance period, especially physics, and Kabbalah itself." -> This quote (which one of them cited) raises an interesting point that this fusion of 'science' and kabbalah was perhaps coopted by many Hasidics such as the rabbis of Chabad (as it serves their messianic agenda), foremost the 1840 'prophecy'. My thanks to them for bringing the nuance to my attention.
(1) Quoted in Joel David Bakst. The Secret Doctrine of the Gaon of Vilna, Volume II: The Josephic Messiah, Leviathan, Metatron and the Sacred Serpent. Manitou Springs, CO: City of Luz Publications, 2009, p. 9; and cited in DeAnne Loper. Kabbalah Secrets Christians Need To Know: An In Depth Study of the Kosher Pig and the Gods of Jewish Mysticism. Independently Published, 2019, p. 39. The latter is a very well-documented source helpful to my current research, although I obviously don’t share the author’s Christian worldview and conclusions.
(2) Immanuel Etkes. The Invention of a Tradition: The Messianic Zionism of the Gaon of Vilna. Stanford, CA: Stanford University Press, 2024, p. 46.
(3) Their doctrine of the "ingathering" of Jews into a modern Israel, had an early antecedent in the Chilean-Spanish Jesuit priest Manuel Lacunza (1731-1801), whose book La venida del Mesías en gloria y majestad (The Coming of the Messiah in Majesty and Glory, Cadíz: 1810/1811) was written under the pseudonym "Rabbi Juan Josaphat ben-Ezra." Although denounced by the Spanish Inquisition and the official Church, it became popular as a sort of radical messianism among the largely Masonic independence movements - a third edition was even funded by Argentine General Manuel Belgrano in 1816. It had a direct lineage to Christian Zionism via his English translator Edward Irving (1792-1834).
Whether Lacunza's pseudonym was based on his actual heritage is unknown, but the converso element among the Jesuits was documented by Robert A. Maryks' The Jesuit Order As a Synagogue of Jews (Brill Academic Publishers, 2009). Also noteworthy is the proto-Zionist messianism of the Sephardic Kabbalist Manoel Dias Soiero (Menasseh ben Israel, 1604-1657), published in Amsterdam 1650 as The Hope of Israel, which more directly inspired the emerging Christian Zionists. He built on the work of the converso traveler Antonio de Montezinos, whose search for the “lost tribes of Israel” was a precursor to messianic efforts to spread Noahide laws. Indeed, the real or perceived converso lineage was crucial to the rise of Noahide communities in such places as the Philippines, Mexico, and Southwest US.
(4) Bakst, op. cit., pp. 93, 96.
(5) ibid., p. 248.
(6) Latin Gentile “one who is not a Jew,” around 1400; earlier “one who is not a Christian; one who is a pagan” (late 14c.), from Latin gentilis “of the same family or clan” and gens “race, clan” -> Greek ginomai “to come into being, to happen, to become” and genes “born in a certain place or condition; of a kind” -> Proto-Indo-European genh “to beget, to give birth to.”
Greek Ethnikos “pagan, heathen, gentile; a Gentile, non-Jew” -> Ta ethne “the nations,” which translated Hebrew ha goyim “the (non-Jewish) nations.” Ethnikos in the Bible “a ‘non-covenant person,’ standing outside God’s covenant.” Ethnos “a race, a nation, the nations (as distinct from Israel), heathen world, Gentiles.” “In the OT, foreign nations not worshipping the true God, pagans, Gentiles.” …. So it is that Gentile, “the nations”, Ethnikos/Ethnos, are closely related and used interchangeably with indigeny and folk faith.
(7) Bakst, op. cit., pp. 100, 104, 111-112.
(8) ibid., pp. 70, 94.
(9) Rabbi Chanan Morrison. Sapphire from the Land of Israel: A New Light on the Torah Portion from the Writings of Rabbi Abraham Isaac HaKohen Kook. 2013, p. 91.
(10) Quoted in Tzvi Freeman. Bringing Heaven Down to Earth: Meditations and Everyday Wisdom from the Teachings of the Rebbe, Menachem Schneerson. Holbrook, MA: Adams Media Corporation, 1996, p. 197.
(11) Dr. Michael Higger. The Jewish Utopia. Baltimore: The Lord Baltimore Press, 1932, pp. 16-17.
(12) See my article "Roots of Disconnect and the Need to Reclaim Indigeny". This was part of my spiritual manifesto "Animism and Lessons of Earth's Power," published in four parts between July and December 2022, both a description of my own journey of animism, Gnosis, and Indigeny, and a deep study into how the mind-viruses that bred a disconnect from Nature and other biophobic, world-denying, utopian delusions arose.
(13) Quoted in Bakst, op. cit., p. 249.
(14) Gershom Scholem, The Messianic Idea in Judaism: And Other Essays on Jewish Spirituality, New York: Schocken Books, 1971, p. 123.
(15) Scholem, “The Messianic Idea in Kabbalism,” ibid., p. 40.
(16) Scholem, “Redemption Through Sin,” ibid.
(17) Scholem, On the Kabbalah and Its Symbolism, New York: Schocken Books, 1965, p. 116.
(18) Rabbi Yitzhak Ginsburgh, Kabbalah and Meditation for the Nations, Gal Einai Institute, 2007, p. 17.
(19) ibid., p. 119.
(20) ibid., p. 179.
(21) Higger, op. cit., pp. 37, 39.
(22) ibid., p. 41.
(23) Ofri Ilany, "The Messianic Zionist Religion Whose Believers Worship Judaism (But Can't Practice It)," Haaretz, Sept 12, 2018; and Rachel Z. Feldman, “The Children of Noah: Has Messianic Zionism Created a New World Religion?,” Nova Religio (University of California Press), Vol. 22, No. 1, August 2018, p. 122.
(24) With all that also entails of providing cover and safe-houses for Mossad and Unit 8200 activities, as I proposed about Southeast Asia in my 2019 analysis of the mosque attack in Christchurch, New Zealand. Not directly about that event specifically but later in my research I found many direct links between Chabad and Unit 8200, including at the various military yeshivas where fanatical rabbis are instructors, but even at the technological institutes in Israel. Given their common Chabad links, its not far-fetched to presume deep connections with Unit 8200 and the State institutions specializing most in hasbara and subversion against other nations: the 'Ministry of Strategic Affairs' and 'Ministry for Diaspora Affairs and Combating Antisemitism.'
(25) Tomer Persico, “Chabad’s Lost Messiah: Why the Lubavitcher Rebbe believed he was the Chosen One,” Azure, No. 38, Autumn 2009.
(26) Although it should be recognized that as the Israeli State grew and in the decades since, Communist movements within Israel have largely opposed the Zionist exclusivist project and promoted a binational state for Jews and Arabs. One good source detailing this transition is an article from +972 Magazine, “Nationalism beyond Zionism: Lessons from Jewish Communists in Palestine.” I say this in fairness given my own disagreements with Communism's statism, authoritarianism, and most of its economic theories. Another good source on Israeli anti-Zionism generally was published by the Institute for Palestine Studies: "Jews Against Zion."
(27) The efforts of such Zionist “libertarians” as Walter Block and Javier Milei notwithstanding, the purest distilled tradition of libertarianism – a term I use in the sense of the free market trend, not including here other schools of Anarchism that would also share this view – is not only anti-Zionist, but indeed recognizes Israel as the epitome of Statism, coercion, war/empire, injustice, market distortions, etc.. At a time when Zionism was widespread amongst Statist movements, such libertarian thinkers as Murray Rothbard and Samuel Konkin passionately argued against Zionism. This tradition is continued by Hans-Hermann Hoppe and Alessandro Fusillo in their critiques of Milei (about whom I intend to write a future article).
(28) Shaul Magid, “Who Owns the Holy Land? Thoughts on Homeland, Rights, and Ownership,” Ayin Press, Dec. 21, 2023.
(29) This is a reminder its erroneous to reduce Zionism to an Ashkenazi project alone, given the role of many Sephardic rabbis and financiers, and Mizrahi rabbis and activists in Zionism. Historic discrimination notwithstanding, Israel is currently around half Mizrahi in population. Such fanatic Mizrahi Zionists as Ovadia Yosef and Ben-Gvir join their Ashkenazi ilk such as Mileikowsky (Netanyahu) and Smotrich. Conversely, Ashkenazis such as Israel Shahak and Ilan Pappe could be counted among leading anti-Zionists – as are Sephardic or Mizrahis like Mordecai Vanunu, Avi Shlaim, and Orly Noy. The work of Rabbi Yaacov Shapiro, a leading voice of anti-Zionist Haredi Jews, makes a case that Zionism forged a new identity out of suppressing distinct “diaspora” identities it saw as ‘shameful’.
For example, how their political creation of a revived Hebrew language suppressed such markers of distinct ethnicities as Yiddish and Ladino; and the central role of martial identity in forming a “melting pot” as admitted by David Ben-Gurion. Yet many on the anti-Zionist Left who may be too influenced by intersectional Woke, simplistically call Zionism “European” – divorcing it from its role within certain religious sources and its repudiation of Europe. The converse has been taken advantage of by the “National Conservatism” scheme of Yoram Hazony, with the active funding and support of Netanyahu’s government, with the goal of subverting European right-wing ‘populist’ movements for Israeli objectives, arguing that Israel’s fight is for “Western civilization.” Both these narratives are wrong and simplistic for a multitude of reasons.
(30) Moses Hess, Rome and Jerusalem: A Study in Jewish Nationalism, 1862; New York: Bloch, 1943, pp. 45, 51, 54, 137-138.
(31) Benamozegh meaning “Son of the Berber” – the indigenous North African people’s self-identification being Amazigh “free people” - is symbolic of the diverse ethnicities among Jews as documented by Shlomo Sand in The Invention of the Jewish People (London/New York: Verso, 2010). I also expressed it in a 2016 article that mentioned the primarily Berber and Carthaginian heritage of Jews in the Iberian Peninsula.
(32) I am proposing potential links here. The work of Brendon O’Connell first brought my general attention to these yeshiva military academies and their connection to the Talpiot Program and Unit 8200. The most comprehensive work on the specific teachings at these academies was made by the Canadian-Israeli investigative journalist David Sheen, including his lecture “Messiah Mode” which gives plenty of examples (including video clips of rabbis).
Greetings Sean, thanks for your research. I was wondering what led you to portray Vilna_Gaon as a hasidic rabbi, as he is considered the foremost leader of misnagdic (non-hasidic) Jewry.