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.
From my point of view, people fell into four general categories with regard to the Covid pandemic:
First we have the Technocrats who unleashed the Covid bioweapon, as a set-up for the mass inoculation of the world population with mRNA gene therapy. This was a major step in their psychotic transhumanist attempt to control humanity with biotechnology.
We also have the many government and corporate officials who mandated the “vaccine,” and all the healthcare personnel who administered the shot, even though they knew it was injuring and killing people. These doctors and nurses especially did a lot of harm by “simply following orders.
Then we have the patriots and conservatives the world over who resisted this global tyranny. These men and women are still fighting to protect freedom and liberty for us all, and are still paying a high personal, professional, and financial price for their heroic efforts.
And we have all the parents, patients, employees, and everyone else who “went along to get along,” and took the shot, and made their kids take it too. They did it our of fear, ignorance, naïveté, and many other reasons that would lead someone to take a drug that was not proven to be safe or effective. And for which evidence was mounting that it was very dangerous.
This has been a travesty of justice of the highest order; yet, I have no doubt that justice will be served, in due time. The evil technocrat masterminds will get the punishment they deserve. The heroic freedom fighters will get the rewards they deserve. The healthcare bureaucrats and personnel who abused their authority, will pay for the severe damage they caused. And the masses of people who “just took the shot” will spend a lifetime repairing the harm they did to themselves, and to their family.
As individuals, each one of us will go through a moral reckoning with our Creator. Each of us will work out to what extent we either cherished or violated the freedoms with which He endowed us.
But I also know that God will look at us collectively — nation by nation — and He will take us to account for our sins. After all, He did make us responsible for one another.
Americans as a whole have committed a lot of sins. Will God go hard on us as a nation? Do we need a “spiritual lawyer?”
There is a precedent of sorts for this case. The Jewish nation was in the same position many times in their wanderings in the desert to the Promised Land. And they did indeed have a “moral advocate” who defended them against the harsh judgement of God for their sins: Moses.
Rabbi Jonathan Sacks talks about Moses as the “defense counsel” for the Israelites, in his commentary on Parashat Devarim called “The Effective Critic.”
https://www.rabbisacks.org/covenant-conversation/devarim/effective-critic/
Rabbi Sacks quotes a parable from the Sages, in which Moses boldly protests to God that He essentially “set up” Israel to sin. That God created circumstances that made it extremely easy and tempting for Israel to fall into sin, when Israel otherwise would not have done so:
“Moses spoke audaciously [hiti’ach devarim] towards Heaven . . . The school of R. Yannai learned this from the words Di-zahav. What do these words mean? They said in the school of R. Yannai: Thus spoke Moses before the Holy One, blessed be He: ‘Sovereign of the Universe, the silver and gold [zahav] which You showered on Israel until they said, ‘Enough’ [dai], was what caused them to make the calf . . .’ R. Hiyya bar Abba said: It is like the case of a man who had a son. He bathed him and anointed him and gave him plenty to eat and drink and hung a purse around his neck and set him down at the door of a house of ill-repute. How could he help sinning?”
Moses argues that leniency is called for:
“Moses, in this dramatic re-reading, is portrayed as counsel for the defence of the Jewish people. Yes, he admits to God, the people did indeed commit a sin. But it was You who provided them with the opportunity and the temptation. If the Israelites had not had gold in the wilderness, they could not have made a golden calf. Besides which, who needs gold in a wilderness? There was only one reason the Israelites had gold with them: because they were following Your instructions. You said: ‘Tell the people that every man is to ask his neighbour and every woman is to ask her neighbour for objects of silver and gold’ (Ex. 11:2). Therefore, do not blame them. Please, instead, forgive them.
“This is a wonderful passage in its own right. It represents what the Sages called chutzpah kelapei Shemaya, ‘audacity toward heaven…'”
Moses dares, even, to argue that it is God’s own Reputation that is on the line, if He chooses to not show leniency:
“… the episode of the Golden Calf is set out in full in Exodus 32-34. The Torah tells us explicitly how daring Moses was in prayer. First, when God tells him what the people have done, Moses immediately responds by saying, ‘Lord, why should Your anger burn against Your people? … Why should the Egyptians say, ‘It was with evil intent that He brought them out, to kill them in the mountains and to wipe them off the face of the earth’?’ (Ex. 32:11-12). This is audacious. Moses tells God that, regardless of what the people have done, it will be His reputation that will suffer if it becomes known that He did not lead the Israelites to freedom, but instead killed them in the desert.
Then, Moses audaciously throws himself on the Mercy of the Heavenly Court, positioning himself directly between Israel and God’s anger:
“Then, descending the mountain and seeing what the people have done, he does his single most daring act. He smashes the tablets, engraved by God Himself. The audacity continues. Moses goes back up the mountain and says to God, ‘These people have indeed committed a great sin. They have made themselves an idol of gold. But now, please forgive their sin – but if not, then blot me out of the book You have written.’ (Ex. 32:31-32). This is unprecedented language…”
How could Moses be so bold in defending the people against God? The answer is because he was so demanding of the people:
“… Throughout Devarim Moses is relentless in his criticism of the people: ‘From the day you left Egypt until you arrived here, you have been rebellious against the Lord… You have been rebellious against the Lord ever since I have known you.’ (Deut. 9:7,Deut. 9:24). His critique extends to the future: ‘If you have been rebellious against the Lord while I am still alive and with you, how much more will you rebel after I die!’ (Deut. 31:27). Even the curses in Deuteronomy, delivered by Moses himself,[4] are bleaker than those in Leviticus 26 and lack any note of consolation.”
And why did the people take the criticism of Moses to heart? Because they knew he had their back:
“Criticism is easy to deliver but hard to bear. It is all too easy for people to close their ears, or even turn the criticism around (‘He’s blaming us, but he should be blaming himself. After all, he was in charge’). What does it take for criticism to be heeded? The people have to know, beyond a shadow of a doubt, that the leader is always ready to defend them. They have to know that he cares for them, wants the best for them, and is prepared to take personal risks for their sake. Only when people know for certain that you want their good, do they listen to you when you criticise them.
“… Why was Moses able to be as critical as he was in the last month of his life? Because the people he was talking to knew that he had defended them and their parents in his prayers for Divine forgiveness, that he had taken the risk of challenging God, that he had declined God’s offer to abandon the Israelites and begin again with him – in short, that his whole life as a leader was dedicated to doing what was the best for the people. When you know that about someone, you listen to them even when they criticise you.”
Rabbi Sacks sums it all up with a great story about why people really deserve a break:
“One of my all-time heroes is the great Hassidic rabbi, Levi Yitzhak of Berditchev (1740-1809). Many stories are told of how he interceded with Heaven on behalf of the Jewish people. My favourite, doubtless apocryphal, story is this: Levi Yitzhak once saw a Jew smoking in the street on Shabbat. He said, ‘My friend, surely you have forgotten that it is Shabbat today.’ ‘No,’ said the other, ‘I know what day it is.’ ‘Then surely you have forgotten that smoking is forbidden on Shabbat.’ ‘No, I know it is forbidden.’ ‘Then surely, you must have been thinking about something else when you lit the cigarette.’ ‘No,” the other replied, ‘I knew what I was doing.’ At this, Levi Yitzhak turned his eyes upward to heaven and said, ‘Sovereign of the universe, who is like Your people Israel? I give this man every chance, and still he cannot tell a lie!'”
I will add this:
Moses was unique among national leaders, and the Jewish experience in the desert was a unique time in history. There will not be a Moses standing up for the American people before God and pleading our case before Him.
But that is okay, because we do not need a Moses.
I think what we need are American leaders who understand the moral complexities of fighting tyranny. Leaders who understand that today’s suddenly ascendant tyranny, by its very nature, placed most American citizens into moral quandaries that they never faced before. Moral quandaries that essentially set people up to sin.
Yes, some people resisted, and they willingly suffered the consequences of non-compliance. But many people complied. Our collective American society failed to prepare them to stand up for freedom.
So, I think the key to moral redemption for the American People, as a whole, is for all of us to take ownership of this complacency and lack of decisive action. No denial, no alibis, no blaming, no claiming victim. When enough people do this, leaders will emerge to plead our cases to the Sovereign of the universe. They could be lay leaders; clergy; spiritual guides; or even politicians.
But the American people will know that he – or she – has their back.