The Muslim Mullah Regime Must Fall

We must take out the Mullah regime by military force. The Jewish people, the American people and the Persian people have the same enemy: The islamic Mullah regime. For the Jewish people it’s a mitzvah (Talmud Sanhedrin 72a).

The muslim mullah regime and its henchmen must not be allowed into the West. Under no circumstances should these criminals be granted asylum in European countries. Granting asylum to members of the mullah regime is comparable to accepting Nazis in South American countries after World War II.

They must be held accountable for the crimes they have committed against the Iranian people. Close the borders. No Mullah is allowed to evade from Persia. The Persian people have the right to exert justice.

Some Halachical Notes

In Sanhedrin 72a of the Babylonian Talmud, the principle ha-ba le-horgekha, hashkem le-horgo (“If someone comes to kill you, rise up and kill him first”) is stated in the context of the nighttime burglar (ba ba-maḥteret).The Mishnah (based on Exodus 22:1–2) permits a homeowner to kill a burglar breaking in at night without incurring bloodguilt (i.e., it is not considered murder).

The Gemara, particularly through Rava, explains and generalizes this: the Torah teaches the principle that one may (and in effect should) preemptively kill a person who comes with lethal intent. The burglar is presumed ready to kill the resisting homeowner, making him equivalent to a rodef (pursuer).

This is not presented as a novel rabbinic invention but as a principle rooted in the Torah itself, even if not stated verbatim in one verse. The following page (Sanhedrin 73a) expands it into the broader rodef law: anyone may (and is obligated to) kill a pursuer to save the intended victim’s life.Key Halachic Justifications and ExplanationsHere are the main halachic reasons and derivations drawn from or connected to this passage:

1. Biblical Precedent for Preemptive Action Against Plotters (Midianites Derivation)
   The Midrash Tanchuma (cited in commentaries on Sanhedrin 72a) derives the principle from Numbers (Bamidbar) 25:17–18. God commands Moses and the Israelites to “harass the Midianites and smite them” because “they assailed you with their wiles” / continually plotted and harassed Israel.
   This shows that when enemies actively plot or intend harm, preemptive defensive action (including lethal force) is justified and even commanded. Their schemes make them liable to be struck first. This provides a Torah-level basis for hashkem le-horgo — rising early to neutralize the threat rather than waiting to be attacked.
2. The Specific Burglar Law in Exodus 22:1–2 as Illustration and Source
   The Torah itself distinguishes: a daytime burglar generally may not be killed (if it is clear he comes only for property and poses no lethal threat), but a nighttime one may be killed because his intent is ambiguous or presumed dangerous (“there shall be no bloodguilt on his account”).
   The Gemara in Sanhedrin 72a uses this to articulate the general rule: when someone comes in circumstances indicating they are prepared to kill (to achieve their goal or avoid capture), the potential victim may preempt. The burglar knows resistance is likely and is therefore treated as a rodef. This is not mere property defense but defense of life.
3. The Rodef (Pursuer) Doctrine — Prioritizing the Innocent Life
   The core halachic mechanism is the status of rodef: one who actively pursues another to kill (or, in some cases, to commit severe sexual assault).
   • The pursued person (or any bystander) may kill the rodef to stop the attack.
   • This is framed as saving life (hatzalat nefashot), not as punishment or revenge. The life of the innocent victim takes precedence.
   • Rambam codifies this in Mishneh Torah, Hilchot Rotzeach uShmirat Nefesh 1:6–14: Every Jew is commanded to save the pursued, even by killing the pursuer if necessary. One should first try to stop him by injuring a limb if possible, but lethal force is permitted when required.
     The burglar case in Sanhedrin 72a is a specific application; the general rule on 73a extends it.
4. Obligation from “Do Not Stand Idly by the Blood of Your Neighbor” (Leviticus 19:16)
   This verse is understood as creating a positive duty to intervene and save someone whose life is in danger (including from a rodef). It underpins the obligation for third parties and strengthens the permission (and duty) for the victim himself to act. Passive non-resistance in the face of mortal threat is not the Jewish ideal.
5. Presumption of Lethal Intent and Rejection of “Turn the Other Cheek”
   Judaism does not require turning the other cheek in the face of clear mortal danger. When circumstances create a reasonable presumption that the attacker will use lethal force if resisted (as with a nighttime burglar or an armed pursuer), waiting passively risks the victim’s life unnecessarily. Preemption is therefore justified to prevent the greater harm (the murder of the innocent). This aligns with the broader principle of pikuach nefesh (saving life overrides most other commandments).

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First published 10 January 2026