Truth Over Tyranny: Biblical wisdom for defeating the Technocrats.
These are my insights for defeating the Transhumanist Technocracy movement, based on the teachings of Rabbi Jonathan Sacks, of blessed memory, on the weekly Bible portion.
Many of us across the world were led into an agonizing morale quandary by the push for the “Covid vaccine.” The relentless pressure to take the shot led us to do things we would never do under normal circumstances:
We ignored mounting evidence that the shot was not only ineffective, but that it was dangerous.
We made our kids take the shot, even though they were at minimal risk.
We complied with public “health” measures like masking and social distancing, that had no scientific basis.
We persecuted people who refused to conform to these measures, without any legal or ethical backing.
We made members of our own families outcasts, out of our own fear and paranoia.
These are just some of the destructive behaviors of everyday people who chose to “go along to get along” with the fraudulent “pandemic” perpetrated by the global technocracy. Once you add all the abuses of power by people of authority —- from local health departments, to state and federal governments, to world health organizations — the list of moral misdeeds becomes terrifyingly huge.
We have done so much damage to ourselves, and to our loved ones, and to the human society. Are we now fated to live in a world of pain, and misery, and moral anguish?
Do we have any hope at all for redemption?
Rabbi Jonathan Sacks answers with a resounding “Yes!” In his commentary on Parashat Vayechi called “Transforming the Story,” he describes how redemption is always possible, because it starts in the heart.
https://rabbisacks.org/covenant-conversation/vayechi/transforming-the-story/
Rabbi Sacks begins by highlighting the moral trepidation of Joseph’s brothers, because of their mistreatment of him:
“The scene that brings the book of Genesis to a close is intensely significant. Joseph’s brothers were terrified that, after the death of their father Jacob, Joseph would take revenge against them for selling him into slavery. Years before, he had told them that he forgave them: ‘Now, do not worry or feel guilty because you sold me. Look: God has sent me ahead of you to save lives’ (Gen. 45:5). Evidently, though, they only half-believed him.
“Their fear was based on the fact that, as is clear from the earlier story of Esau, sons were not allowed to take revenge against their brothers in the lifetime of their father. Esau had said:
“’The days of mourning for my father will be here soon. I will then be able to kill my brother Jacob.’ Gen. 27:41
“That is what the brothers now feared: that Joseph had not really forgiven them but was simply waiting until Jacob died.”
They reached out to Joseph for confirmation of his forgiveness. Fortunately for them, he was able to see the bigger picture:
“That is why, after Jacob’s death, the brothers sent word to Joseph saying:
“’Your father left these instructions before he died: ‘This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.’”Gen. 50:16
“So Joseph had to tell them again that he forgave them:
“’Don’t be afraid,’ said Joseph. ‘Am I in place of God? You intended to harm me but God intended it for good, to accomplish what is now being done, the saving of many lives.’” Gen. 50:19–20
How was Joseph able to see the bigger picture and forgive them? Because he saw that they had redeemed themselves — they had become better people through the Biblical process of teshuvah:
“I have previously argued that the entire drama Joseph put the brothers through when they came to buy food in Egypt – accusing them of being spies, and so on – was to test whether they had done teshuvah. Did they realise the wrong they had done in selling Joseph and had they really changed as a result? At the height of the drama, as soon as Judah said he would stay as a slave so that his brother Benjamin could go free, Joseph revealed his true identity to them and forgave them. Judah, who had proposed selling Joseph as a slave, had completely changed. He had done teshuvah. He was now a different person.”
As evidenced by the benevolence of Judah, the brothers had made teshuvah — they had decided to become better people, and that led them to act better. In the past, they had cast a brother aside; now, they would protect a brother. This gave a new significance to their prior actions:
“The brothers had committed a deliberate sin by selling Joseph into slavery. They had then done teshuvah. The result, says Joseph, is that – through divine providence (‘God intended it’) – their action is now reckoned ‘for good.’
“… Any act we perform has multiple consequences, some good, some bad. When we intend evil, the bad consequences are attributed to us because they are what we sought to achieve. The good consequences are not: they are mere unintended outcomes.
“Thus, in the case of Joseph, many positive things happened once he had been brought to Egypt. Eventually he became second-in-command of Egypt, overseer of its economy, and the man who saved the country from ruin during the years of famine. None of these consequences could be attributed to his brothers, even though they would not have happened had the brothers not done as they did. The reason is that the brothers neither foresaw nor intended this set of outcomes. They meant to sell Joseph as a slave, and that is what they did.
“However, once the brothers had undergone complete repentance, their original intent was cancelled out. It was now possible to see the good, as well as the bad, consequences of their act – and to attribute the former to them. Paraphrasing Shakespeare’s Mark Antony, the good they did would live after them; the bad was interred with the past (Julius Caesar, Act III, scene 2.). That is how, through repentance, deliberate sins can be accounted as merits, or as Joseph put it: ‘You intended to harm me, but God intended it for good.’ This is a hugely significant idea, for it means that by a change of heart we can redeem the past.”
It seems impossible to “change the past;” but Rabbi Sacks teaches that change is indeed possible in our minds and hearts:
“There are two concepts of the past. The first is what happened. That is something we cannot change. The second is the significance, the meaning, of what happened. That is something we can change.
The great truth about the role of time in our lives is that we live life forwards, but we understand it only looking back. Consider an autobiography. Reading the story of a life, we see how a deprived childhood led to the woman of iron ambition, or how the early loss of a parent drove the man who spent his later years pursuing fame in search of the love he had lost.
“It might have been otherwise. The deprived childhood or the loss of a parent might have led to a life dominated by a sense of defeat and inadequacy. What we become depends on our choices, and we are often free to choose this way or that. But what we become shapes the story of our life, and only in hindsight, looking back, do we see the past in context, as part of a tale whose end we now know. If life is like a narrative, then later events change the significance of earlier ones. That is what the story of Joseph and his brothers is telling us…”
There is hope for the person who frees him- or herself from the misdeeds of the past, by becoming a person who will do better going forward:
“Joseph was saying to his brothers: by your repentance, you have written a new chapter in the story of which you are a part. The harm you intended to do me ultimately led to good. So long as you stayed the people prepared to sell a brother into slavery, none of that good could be attributed to you, but now you have transformed yourself through teshuvah, you have transformed the story of your life as well. By your change of heart you have earned the right to be included in a narrative whose ultimate outcome was benign. We cannot change the past, but we can change the story people tell about the past. But that only happens when we ourselves change.
“We can only change the world if we can change ourselves. That is why the book of Genesis ends with the story of Joseph and his brothers. It tells on an individual level the story that the book of Exodus tells on a national level. Israel is charged with the task of transforming the moral vision of humankind, but it can only do so if individual Jews, of whom the forerunners were Jacob’s children, are capable of changing themselves.
“Teshuvah is the ultimate assertion of freedom. Time then becomes an arena of change in which the future redeems the past and a new concept is born – the idea we call hope.”
I would add this:
For sure, there is hope for those of us who caused so much destruction by enforcing the collectivist mindset of the scamdemic. We must adopt the “Never Again,” attitude, and declare ourselves free of the mindlessness that led to our going along to get along. Our teshuva will be tested when the technocrats pull their next fraudulent crisis.