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.
When the Covid “vaccine” was rolled out, many people became “vaccine zealots.” They didn”t just comply with government mandates. They didn’t just advocate getting the jab. They went on crusades for people to do it – and demonized people who didn’t.
Politicians, media personalities, religious leaders, and many lay people condemned the “unvaccinated” as being selfish. Immoral. Threats to public health. They were ostracized. Fired from jobs. In some countries, imprisoned. The “vaccine zealots” wanted to deny the “unvaccinated” every human and civil right. They tried to legitimize hating and oppressing a class of people soley on the refusal to take a drug that was barely tested, unproven, and evidently very dangerous.
Until that drug started killing and injuring the zealots themselves.
Today, the news is filled with the stories of people who now understand all too well the fears and concerns of the “unvaccinated.” People who took the shot share the horror of terrible pain. Permanent disability. The heart-wrenching death of healthy children. With excruciating anguish, they are seeing the error of their ways. Their government betrayed them. No one was “following the science.” They were consumed by fear. And they were so blinded by their hatred of the “unvaccinated,” they could not see the truth in what “those people” were saying.
Such is the bitter tragedy of waging a hate campaign against the “other.” All too often the “other” is right. You are wrong. And you pay the price.
This is the message Rabbi Jonathan Sacks conveys in his commentary on Parashat Mishpatim entitled “Healing the Heart of Darkness.”
https://www.rabbisacks.org/covenant-conversation/mishpatim/healing-heart-darkness/
He points to two key verses in the text:
“You must not mistreat or oppress the stranger in any way. Remember, you yourselves were once strangers in the land of Egypt.” Ex. 22:21
“You must not oppress strangers. You know what it feels like to be a stranger, for you yourselves were once strangers in the land of Egypt.” Ex. 23:9
Demonizing the “other” can lead to “altruistic evil:”
“The great crimes of humanity have been committed against the stranger, the outsider, the one-not-like-us. Recognising the humanity of the stranger has been the historic weak point in most cultures. The Greeks saw non-Greeks as barbarians. Germans called Jews vermin, lice, a cancer in the body of the nation. In Rwanda, Hutus called Tutsis inyenzi, cockroaches. Dehumanise the other and all the moral forces in the world will not save us from evil. Knowledge is silenced, emotion anaesthetised and reason perverted. The Nazis convinced themselves (and others) that in exterminating the Jews they were performing a moral service for the Aryan race.[8] Suicide bombers are convinced that they are acting for the greater glory of God.[9] There is such a thing as altruistic evil.”
While we must protect “our own,” we cannot also give in to the fear of those who are not “our own:”
“That is what makes these two commands so significant. The Torah emphasises the point time and again: the Rabbis said that the command to love the stranger appears thirty-six times in the Torah. Jewish law is here confronting directly the fact that care for the stranger is not something for which we can rely on our normal moral resources of knowledge, empathy and rationality. Usually we can, but under situations of high stress, when we feel our group threatened, we cannot. The very inclinations that bring out the best in us – our genetic inclination to make sacrifices for the sake of kith and kin – can also bring out the worst in us when we fear the stranger. We are tribal animals and we are easily threatened by the members of another tribe.”
Times of high stress and tension (such as a “pandemic” contrived by psychotic technocrats to depopulate the planet) can pit people against each other:
“Empathy, sympathy, knowledge, and rationality are usually enough to let us live at peace with others. But not in hard times. Serbs, Croats and Muslims lived peaceably together in Bosnia for years. So did Hutus and Tutsis in Rwanda. The problem arises at times of change and disruption when people are anxious and afraid…”
So we need reminders that we were once the “other.” Such reminders are integral to the Jewish religion:
“That is why exceptional defences are necessary, which is why the Torah speaks of memory and history – things that go to the very heart of our identity. We have to remember that we were once on the other side of the equation. We were once strangers: the oppressed, the victims. Remembering the Jewish past forces us to undergo role reversal. In the midst of freedom we have to remind ourselves of what it feels like to be a slave.”
“…The Torah tells us that the experience of our ancestors in Egypt was meant to be life-changing as well. Having lived and suffered as strangers, we became the people commanded to care for strangers.”
Let us pray for the continued healing of all the “vaccine injured,” especially those who were once crusaders for the jab. They are now paying an unbearable personal price for their zealotry.
And let us hope that as a nation, we Americans remember this suffering, and vow to never let any of us go through it again.