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.
Will the world end tomorrow?
Will the elite dine fine on beef, while we barely subsist on bugs?
Will they jet-set around the globe on private planes, while keeping us in ghettos to restrict our “carbon footprint?”
Will they live lives of the high and mighty, while we Big Pharma Addicts live only for our next “vaccine” fix?
Will we succumb to the suffering the elites are inflicting on us, and accept a future of misery and despair? Is that really what God wants us to do?
Rabbi Sacks answers an emphatic “No!” In his commentary on Parashat Chayei Sarah entitled “A Call from the Future,” he describes how people can chart a very bright tomorrow for themselves in spite of the darkness of the present. He uses the Patriarch Abraham as a model.
First he describes the terrific traumas Abraham had experienced:
“He was 137 years old. He had been through two traumatic events involving the people most precious to him in the world. The first involved the son for whom he had waited for a lifetime, Isaac. He and Sarah had given up hope, yet God told them both that they would have a son together, and it would be he who would continue the covenant. The years passed. Sarah did not conceive. She had grown old, yet God still insisted they would have a child.”
“Eventually it came. There was rejoicing. Sarah said: “God has brought me laughter, and everyone who hears about this will laugh with me.” (Gen. 21:6) Then came the terrifying moment when God said to Abraham: “Take your son, your only one, the one you love… and offer him as a sacrifice.” (Gen. 22:2) Abraham did not dissent, protest or delay. Father and son travelled together, and only at the last moment did the command come from heaven saying, “Stop!” How does a father, let alone a son, survive a trauma like that?”
“Then came grief. Sarah, Abraham’s beloved wife, died. She had been his constant companion, sharing the journey with him as they left behind all they knew; their land, their birthplace, and their families. Twice she saved Abraham’s life by pretending to be his sister.”
The rabbi then asks how anyone – let alone a very old man – could not only survive but thrive after such ordeals. He finds the answer in Abraham’s understanding of what God wants from us:
“What does a man of 137 do – the Torah calls him “old and advanced in years” (Gen. 24:1) – after such a trauma and such a bereavement? We would not be surprised to find that he spent the rest of his days in sadness and memory. He had done what God had asked of him. Yet he could hardly say that God’s promises had been fulfilled. Seven times he had been promised the land of Canaan, yet when Sarah died he owned not one square inch of it, not even a place in which to bury his wife.”
“God had promised him many children, a great nation, many nations, as many as the grains of sand in the seashore and the stars in the sky. Yet he had only one son of the covenant, Isaac, whom he had almost lost, and who was still unmarried at the age of thirty-seven. Abraham had every reason to sit and grieve.”
“Yet he did not. In one of the most extraordinary sequences of words in the Torah, his grief is described in a mere five Hebrew words: in English, “Abraham came to mourn for Sarah and to weep for her.” (Gen. 23:2) Then immediately we read, “And Abraham rose from his grief.” From then on, he engaged in a flurry of activity with two aims in mind: first to buy a plot of land in which to bury Sarah, second to find a wife for his son. Note that these correspond precisely to the two Divine blessings: of land and descendants. Abraham did not wait for God to act. He understood one of the profoundest truths of Judaism: that God is waiting for us to act.”
Abraham found his “calling.” It was a calling that each one of us has: to make a better future:
“Abraham heard the future calling to him. Sarah had died. Isaac was unmarried. Abraham had neither land nor grandchildren. He did not cry out, in anger or anguish, to God. Instead, he heard the still, small voice saying: The next step depends on you. You must create a future that I will fill with My spirit. That is how Abraham survived the shock and grief. God forbid that we experience any of this, but if we do, this is how to survive.”
“God enters our lives as a call from the future. It is as if we hear him beckoning to us from the far horizon of time, urging us to take a journey and undertake a task that, in ways we cannot fully understand, we were created for. That is the meaning of the word vocation, literally “a calling”, a mission, a task to which we are summoned.”
“We are not here by accident. We are here because God wanted us to be, and because there is a task we were meant to fulfil. Discovering what that is, is not easy, and often takes many years and false starts. But for each of us there is something God is calling on us to do, a future not yet made that awaits our making…”
The tyrant-wannabes do not have to win. They are making us all suffer, but we do not have to accept that suffering as the “new normal.” Abraham heard God calling him from a brighter future, and decided to move forward from his grief and heed the call.
God is calling each one of us from beyond our own particular dismal circumstances. Can you hear Him? Will you answer?