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.
You have probably heard that, according to the World Economic Forum, “by 2030 you will own nothing.”
https://www.freedomdefenseresourcecenter.com/who-will-eventually-own-everything-including-you/
What they mean to say, of course, is that the Technocrats will own everything – and dole out to us peons whatever morsels they dain to give us (that is, those of us who are still alive after their mRNA depopulation crusade wipes out a large portion of humanity.) Perish the thought.
Is this nightmare scenario really possible? Could a cabal of positively evil people actually gain control of all the earth’s resources – including its people – and set themselves up as “planetary landlords?”
No. They could try like heck, and probably get away with a lot. But at the end of the day, they will fail miserably. Why? Because in their secular, twisted, greedy minds, they have no idea how Ownership really works in God’s world.
We are simply renters here, not owners. God lets us use what we are willing to share with others – not hoard for ourselves. Rabbi Sacks makes this point in his commentary on Parashat Lech Lecha entitled, “What do we own?”
https://www.rabbisacks.org/covenant-conversation/lech-lecha/what-do-we-own/
He bases his teaching on the dispute between Abraham and Lot over land. He shows how Abraham made out well because he took a benevolent approach:
“If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.”
“It was the first, but certainly not the last, quarrel over the land. Abraham and Lot have returned to Canaan after their brief exile to Egypt. Abraham “had become very wealthy in livestock and in silver and gold.” Lot too had accumulated a large entourage of servants and flocks and herds. The result was conflict:”
“The land could not support them while they stayed together, for their possessions were so great that they could not stay together. Quarrels broke out between Abram’s herdsmen and the herdsmen of Lot. The Canaanites and Perizzites were also living in the land at that time. Abram said to Lot, “Let there not be quarrels between you and me, or between your herdsmen and mine, for we are brothers. Is not the whole land before you? Let us part company. If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.”
Taking advantage of Abraham’s benevolence, Lot chooses what he thinks is the better portion. But then God rewards Abraham for his sharing attitude, by giving him an even bigger portion!
“Lot makes his choice, a bad one as will later become clear. He chooses the Jordan valley because of its fertility and prosperity (“like God’s own garden, like the land of Egypt”). However, what is interesting is what happens after the two men separate:”
“God said to Abram after Lot had parted from him: “Lift up your eyes from where you are and look north and south, east and west. All the land you see I will give to you and your offspring for ever . . . Go, walk through the length and breadth of the land, for I will give it [all] to you.”
Rabbi Sacks emphasizes that THIS is the way God apportions “property” on His planet. You keep Him in the equation, you benefit beyond your dreams. You don’t, and you won’t.
If you do right by others – if you help them gain – He does right by you. He allows you to receive the blessing of prosperity:
“The world belongs to God. He owns it because He made it, and without Him it would cease to exist. It follows that there is no concept in Judaism of absolute human ownership. We are God’s guests on earth. All that we possess, we do not ultimately own. We merely hold it as His guardian or trustee. A blessing is therefore an act of acknowledgement of God’s ownership. If we do not make one prior to enjoying the things of this world, it is as if we had made secular use of God’s property. Once we have made a blessing we have, as it were, redeemed the source of pleasure (buying it back for private use by our offering of words). Once we symbolically give something back to God, He gives it back to us (“the earth He has given to the children of men”).”
“… The key word tzedakah does not mean “charity” or “justice” but a combination of both – and it exists as a concept only because Judaism sees property not as ownership but as guardianship. What we give to the poor is not “charity” but one of the conditions God makes to our possessing property at all, namely that we share some of what we have with others who have less. Hence the great verse, “The land must not be sold in perpetuity, because the land is Mine; you are but aliens and My tenants.” We are entitled to possess only that whose ownership we renounce. We truly own what we are willing to give away.”
“That is the deep meaning of Abraham’s offer to Lot. It is only when he is willing to give part of the land away (“If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.”) that God tells him the whole land will be his (“All the land you see I will give to you and your offspring for ever”). We only own what we are willing to share.”
The greedy secularists in the WEF, and their Technocrat pals, clearly were not taught how to share in kindergarten. They somehow concluded they were entitled to be King of the Sandbox. Alas for them. Without God’s blessing, they will ultimately end up with nothing.
May we each learn to be grateful for everything we have, and be a proper guest in God’s abode.