A Vision for the Coming Days of Turmoil: An Urgent Call to the Jewish People

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The Coming Days Ahead

It’s important that we take some time now to discuss a few ideas—a bit of hashkafa, our outlook and guiding philosophy. I’m going to share some thoughts, and I ask that you read through them fully, taking in the entire context. There may be parts that seem unfamiliar, that you may not agree with, or may struggle to understand as connected to Torah. But I assure you, everything I’m about to say is rooted in Torah, spoken for the sake of Torah, and for the benefit of Klal Yisrael, the collective Jewish people (Berachot 64a; Yoma 87b).

So let’s begin. Allow me to explain a few points that are critical and vital for all of us to grasp.

It’s election day here in the United States, and I’ve felt deeply conflicted—not over which candidate to vote for, but whether to vote at all. People around me keep saying, ‘You need to vote. This is your future. This vote decides your future.’ But deep inside, I know that’s not true. This vote doesn’t determine my future, nor does it determine our collective future. Our future is already in Hashem’s hands (Psalms 33:10-11). We are indeed called to be active in society, to bring Hashem’s light into the world and to work toward transforming it for the better (Mishnah Avot 1:14; Sanhedrin 37a).

I’ve been sincerely seeking Hashem’s guidance about what to do. If I cast a vote, what if the candidate I choose brings about a great harm? That’s a risk I don’t want to take. But on the other hand, what if by not voting, I allow a great harm to go unchecked? This dilemma has weighed heavily on me. I only want to make the decision that aligns with Hashem’s will—not one led by my own heart and eyes, which can lead me astray (Numbers 15:39). Instead, I seek a decision rooted in wisdom, understanding, and an insight into the divine plan (Mishlei 3:5-6).

Our country has been in turmoil for a long time. In recent years, we’ve endured a pandemic, witnessed relentless bickering between political parties, seen Donald Trump face numerous indictments, and lived through the challenges of the Biden-Harris administration. I’m not here to mock anyone or to point out their faults, as Lashon Hara (speaking ill of others) is against Torah (Leviticus 19:16; Chofetz Chaim, Hilchot Lashon Hara 1:1). We’ve all lived this, and we each hold our own opinions. So, I’m not here to sway anyone toward a particular candidate or to influence whether you vote or abstain. I simply want to share my feelings and my experience.

Last night, as I sat there, still utterly undecided, I couldn’t bring myself to make a decision on my own without fully seeking Hashem’s guidance. I prayed, saying, ‘Lord, please lead my hands, my heart, and my mind to do what’s right, to speak truth, and to understand what lies ahead. What am I missing, Lord? How can I choose one candidate over the other, or make the decision to reject both and stay home? Show me the way, Hashem. Make things clear to me.’ And that’s what I did—I called upon Hashem over and over, waiting in earnest (Psalms 27:14). Then suddenly, a flash of intuition struck me, and it felt as though everything became clear. This happened just a few hours ago, and I pray that I’m wrong. God forbid that I am either right or wrong, for either way, it humbles me to share this deeply personal insight with you.

A few years back, I was in the IT field, working as a software engineer and even serving as the chief technology officer for a software development company. I won’t go into details about it, but I eventually left that career to serve Hashem more fully. Today, I work in a humble role at a deli, a job I actually prayed to Hashem for, and in His kindness, He granted it to me (Berachot 10a; Psalms 145:16). It may sound strange, but I needed work that would allow me to leave it behind at the end of the day, to truly go home at night. In IT, the work consumed my mind—it was like an endless cycle, always demanding my time and attention. So, I felt peace in stepping back to a simpler life, taking on a modest job where I’m not focused on earnings. Hashem has provided for me; I’ve never gone hungry (Psalms 37:25). If He wills it, perhaps one day I’ll start a business or pursue something else, but right now, all I want is to devote myself to Hashem’s Torah (Mishlei 3:6).

We’re living in critical times, and I feel that we all know it deep down. Every Jew, in their heart, understands where we are in this moment in history. We may not know the exact day or how much time is left, but we feel it—our time is coming to a close (Sanhedrin 97a; Sotah 49b).

Returning to my career for a moment, there’s a reason I’m bringing this up. In my former work in technology, I had hands-on experience developing artificial intelligence—software projects and applications in the AI space. This work exposed me to a wide range of ideas, liberal concepts, and diverse proposals from people in powerful positions. There exists a group of global elites—the top executives and CEOs from leading corporations worldwide. I won’t name this group specifically, as the name isn’t really the point, but I mention it so you can understand where I’m coming from. This group’s agenda is to push a new form of global governance, not some conspiracy theory, but rather a very real, organized effort.

As Jews, we understand that throughout history, there have always been forces that oppose Hashem’s plan (Sanhedrin 98a). Isn’t that, in itself, a kind of ‘conspiracy’? All it takes is two or more to form a group with a united purpose. And this particular group has been using recent global crises—such as the Virus—as a stepping stone for their influence and expansion worldwide. To be clear, this isn’t about fantastical theories or groups like the Illuminati.

This organization has a detailed plan laid out on its website—a long-term rollout plan set to culminate in 2030, with significant milestones by 2025. Part of this initiative aims to create 97 million jobs within the AI sector by 2025, and 1 billion jobs by 2030. At first glance, it might sound promising, more jobs and opportunities, right? But it’s more complicated than that. From what I understand, they’re essentially saying that these may be the only jobs left by then.

Now, imagine the impact: a workforce shrinkage from several billion people down to just a fraction of that. This alone is unsettling, but I believe there’s something even more concerning at play.

Before I go on, it’s important to understand the impact AI will have and how profoundly it will reshape our world. Right now, the AI technology we have could already replace about 85% of jobs in the U.S. That may sound far-fetched to some, and there will always be doubters, but this isn’t about debating or proving anyone right or wrong. Only time will tell, and I’m not here to stir up fear—in fact, I’m sharing this for the opposite reason. I feel a deep need to help prepare everyone for what’s ahead, including some scenarios that may be extreme. But before we go any further, remember: no matter how dark things get, no matter how challenging, Hashem is closest to us in those very moments (Psalms 34:18). That’s why I’m here, sharing this with you. There is something remarkable waiting for all of humanity, closer than we might think. It may not be immediate, but it’s at the door. However, to reach it, we may have to pass through a period of darkness (Isaiah 60:2).

In my prayers, I’ve been asking Hashem for mercy, pleading on behalf of everyone, even those who seem farthest from Him (Shemot Rabbah 2:2; Avot d’Rabbi Natan 12:1). I try to see the good in every person, even in the most secular individuals. Our sages discuss in Torah literature that Hashem would rather see us as a unified people who love one another—even if we stray—rather than a people who serve Him without love for each other (Yoma 9b; Taanit 20b). This idea struck me deeply, as it takes great humility and wisdom, like that of Moshe Rabbeinu (Moses), to petition Hashem for compassion, to look for ways in which even the distant can draw near (Bamidbar 12:3).

When Tanakh (the Hebrew Bible) speaks of ‘death,’ it doesn’t always mean the literal death of people; it can signify the death of destructive ideologies, the end of falsehoods (Radak on Psalms 1:6). Many figures in our texts are archetypes rather than individuals—Amalek, for instance, represents a mindset or spirit rather than a person (Devarim 25:19; Rambam, Hilchot Melachim 5:4). And so, we can hope and pray for the death of harmful ways, for the end of lies, rather than the end of lives. As good people, we don’t pray for the downfall of others; we pray for them to find Teshuvah (return to Hashem) no matter who they are or how they may appear (Ezekiel 18:23). Hashem doesn’t desire the destruction of the wicked—He desires that they return to Him (Talmud Bavli, Berachot 10a). This doesn’t mean accepting wrongdoings or absolving anyone from accountability, but it reminds us of our role, not as judges, but as a light and a guide, offering counsel, support, and spiritual wisdom to those who seek it.

We’re here to be an example, to serve as a source of spiritual insight, so that others might glimpse the greatness of Hashem (Isaiah 49:6). Judgment is for Hashem alone. Like Moshe, who interceded for us, sacrificing his own well-being to ensure our survival, without Moshe’s compassion and leadership, we wouldn’t be here today—he saved not only his generation but all future generations (Exodus 32:11-14). So, as I reflect, I thank Hashem for Moshe Rabbeinu, who remains our model of humble, selfless leadership (Numbers 12:3).

The Torah doesn’t emphasize Moshe’s humility and self-sacrifice for no reason. It calls us to notice, to emulate his spirit, his deep love for his people (Avot D’Rabbi Natan 12:9). This isn’t about assigning blame or pointing fingers; it’s about understanding our purpose, rooted in compassion and humility.

Regarding President Trump, he has spoken during his campaign about potentially implementing tariffs. This would essentially mean placing a tax on products from foreign countries, so when these goods are imported here, the companies would have to pay a fee to bring them into the U.S. At first, this might sound unfavorable because it could raise prices for us as consumers. But, in reality, that’s not necessarily how it would play out. More likely, these foreign companies would try to avoid the tariffs by establishing factories here in the U.S. instead of paying high import taxes. This aligns with the Torah principle of benefiting the welfare of the place where one lives, known as “seek the peace of the city” (Jeremiah 29:7).

For instance, if a car manufacturer in China wanted to sell cars here, rather than import and pay a hefty tax, they might decide to build a factory in the U.S. Or a TV company from Japan, instead of shipping TVs across the ocean and facing a significant tax, could begin producing them here. This would go for a wide range of products. Look around your house—think about how many items come from China or other countries. Even consider our food supply—how much is imported? Do we still have a robust domestic farming industry? Our supply chain became especially shaky during the pandemic, making us question its reliability.

Initially, I thought this sounded promising because bringing these companies here would create jobs and stimulate local manufacturing. But wait—there’s something crucial that we might be overlooking.

Before we go further, let’s take a moment to remember events like January 6th and the comparisons that were made just last week, likening Donald Trump to a certain leader from Germany in 1942. I’m not even going to say that name, but it’s clear the media is setting up a dark narrative around the Republican Party. At the same time, Republicans are highlighting what they see as darkness in the Democratic Party. The truth is, darkness exists across the board (Kohelet 1:9). Things feel so obscured right now that only the Shekhinah—the Divine Presence—could bring genuine light to our world (Isaiah 60:1).

Then we have Elon Musk, who’s been openly supporting Trump. Many view him favorably and see him as a good-hearted individual, which is understandable. As Jews, we try to give people the benefit of the doubt (Mishnah Avot 1:6). I’ve felt that tension myself—seeing his positive qualities while also being aware of things that don’t meet the eye. I’ve explored some unsettling truths, ones I wouldn’t wish upon others to confront. Still, I understand that it’s almost inconceivable for someone to become the wealthiest person in the world without cutting corners or stepping on others in some way. Musk’s products, like self-driving cars and AI technology, seem designed to replace human jobs. He’s deeply invested in AI projects, including robotics. In fact, he’s predicted there will be more AI robots than humans by 2030—a strange claim, to say the least. He presents himself as a patriotic individual who cares about his country. So, what’s his motivation for supporting Trump? Is it truly out of a desire to help the nation? That’s what giving him the benefit of the doubt suggests, and I want to believe that. But God forbid, if my suspicions are correct, there may be something else at play.

Everything is under Hashem’s control, so we’re not meant to be driven by fear (Psalms 23:4). I’m going into such detail here because this may be one of the most challenging things I’ve ever had to explain, especially to students. While I’m speaking about these topics, it feels strange not to be discussing Torah, yet this, too, is part of Torah (Mishlei 3:6).

Interestingly, the way the current administration campaigns almost seems as though they’re trying to lose—so many errors and missteps, it’s almost bewildering. It’s reached a point where I don’t even know what to say, but it’s hard to ignore the pattern. And now, I see African American men, among others, openly discussing voting for Trump. I don’t want to assume the Democratic Party is intentionally throwing the race, nor do I want to suggest anything definitive about election integrity. God forbid we presume such things. Ultimately, my focus remains on Torah and learning, but it struck me recently, just before Shabbat, that even this current darkness may serve a higher purpose in time (Berachot 60b).

Just as the internet, despite its dangers, can be used to spread Torah and inspire Teshuvah (repentance), so, too, can other technologies eventually serve the good (Sotah 49b). Every perceived negative has a potential positive use. Even AI, which many fear, could be used in a righteous world to automate tasks that free us to pursue Torah and righteousness more fully. Imagine if the world collectively sought good—then we’d use these technologies not for harm but for a utopian model of life, rather than a dystopian one. That’s the dream, right?

I mean, even self-driving cars have some positive aspects. I can see how certain developments, even ones we currently find problematic, could ultimately lead to something beneficial. Take the ‘woke’ movement—right now, it seems misguided, more like the ‘not-so-woke,’ but perhaps, in time, it could truly awaken and help guide people to an awareness of Hashem (Psalms 146:8). I had this realization in a flash of intuition right before Shabbat, and it filled me with hope, as if Hashem was showing me a new perspective. I saw that these things, even if they seem harmful and as if they’re steering us toward destruction, may actually be paving the way toward something greater. After the darkness, when the outer shell breaks, it’s inevitable that light will emerge, pulling us closer to Hashem (Zohar, Bereishit 119a).

Now, regarding Trump, I’ve heard some rabbis urging support for him, saying it’s critical for the well-being of the Jewish people and society. I don’t want to judge this viewpoint harshly, as I understand where they’re coming from. They aren’t lacking faith in Hashem, nor are they forgetting divine providence, but they also recognize that we aren’t meant to sit back and simply wait for miracles. There’s a balance—they’re advocating action, not from doubt but from a place of responsibility (Bava Metzia 30b).

I’ve also heard about potential unrest, riots, even talk of civil conflict or claims of election fraud, no matter which party wins. In truth, all of these fears and predictions are secondary to the real essence of what’s unfolding. There is only one ultimate truth, and I’ll get to that in a moment. Clearly, there’s a great divide in the country, and I don’t believe that if Trump wins tonight, there will be a seamless transition of power. Likewise, if he doesn’t win, I doubt the shift will be smooth either. God forbid that we face unrest, but hoping for the best is natural. Of course, many people hoped for rescue in Germany during the 1940s, only to face hardship. I don’t believe we’re on the verge of that type of risk right now, but we are entering different times (Sanhedrin 97a).

Our sages speak of this war being unlike those of the past. The Zohar, Kabbalistic texts, and other sources describe what might be called a war of ‘Gog and Magog.’ Some interpretations suggest this won’t necessarily be a physical war—no bombs, God forbid—but an ‘information war.’ What does that mean? Could it be a war of technology? Lies spread by the media? Or is it something even deeper, extending beyond the internet and social networks? An information war could encompass all of these—misinformation, manipulation, and the blurring of truth. It’s a war that reaches the mind and spirit, challenging us to stay anchored to Hashem’s truth in an age of overwhelming distortion (Zohar, Shemot 7b; Bereishit Rabbah 42:4).

I don’t want to suggest that Donald Trump is fully aware of what I’m about to share, because I honestly don’t think he is. Yes, he’s a successful businessman and a billionaire, but I believe this might be beyond his full comprehension. He relies heavily on those around him, constantly saying in his campaign, ‘I’ll hire the best.’ And I believe he genuinely means that. But I don’t think he fully understands the forces he’s up against or the depth of the challenges before him. He’s gotten a glimpse, no doubt, but I suspect he hasn’t grasped the full scope of it.

In truth, I don’t think any of us completely understand. We’ve become accustomed to things being presented to us in a certain way, processes unfolding in a specific manner, with reasons that seem predictable. This complacency has perhaps dulled our awareness of just how complex and layered the situation truly is.

Given all this, I can give Trump the benefit of the doubt. I think there’s a strong chance he’s unaware of what may be unfolding around him. He relies on those around him, constantly saying he’ll ‘hire the best,’ and I believe he sincerely means that. But he may not fully grasp the depth of the forces at work here. If someone wanted to undermine or take control of the country, would they do it while in power themselves? Or would they wait until someone they could paint as morally compromised or dangerous is in office? Someone they could label in extreme terms—terrorist, threat, destroyer—and make him the scapegoat? I wonder, is one side possibly allowing Trump to win, not because they support him, but because it’s in their interest to blame him for what’s to come?

When I first heard Trump’s ideas on tariffs, I thought they sounded reasonable. Taxing foreign companies to incentivize them to build factories here sounded like it would create jobs for Americans. But I’ve been so immersed in Torah that I hadn’t thought much about the technology sector lately. As I’ve prayed, seeking guidance from Hashem on what to do—whether to vote, whom to support, or if to stay out of it altogether—I had a sudden insight. I realized that if Trump goes forward with tariffs, foreign companies, who frankly don’t care about us, might just build automated factories on our own soil. These factories could be almost entirely AI-run, with only minimal human oversight.

The countries and corporations that would come here have no loyalty to America or our people; their interest is purely business. So, if tariffs force them to set up shop here, they may choose automation over hiring Americans. This means the jobs we’re being promised might never materialize. Instead, our land and resources could be used to fuel these foreign-owned, AI-driven operations, leaving us with the illusion of progress but without real employment gains.

This isn’t necessarily something Trump understands. He’s an older man, and technology isn’t his field. He trusts the advisors around him, but I’m not sure there’s anyone left to truly trust. We’re in the days of redemption, and everything is moving quickly toward an inevitable conclusion (Sanhedrin 98a; Yalkut Shimoni, Isaiah 499). And now, the thought that someone like Elon Musk, who presents himself as trying to ‘save the country,’ could play a role in this AI expansion—that troubles me deeply. I don’t want to believe it, and it pains me to even voice such concerns. But I know that all insights come from Hashem, even those that weigh heavily on my heart. We are meant to discern, to seek understanding, and to remember that Hashem’s guidance will lead us through (Psalms 119:105).

I’m not here to tell anyone whom to vote for, or even whether to vote at all, because, in the end, it doesn’t truly matter. I firmly believe that Hashem’s divine plan will unfold regardless (Proverbs 19:21). And yes, if a difficult, even dystopian future lies ahead, there’s still light at the end. But the journey there is challenging. Yet, once we move through the hardship, everything will already be prepared for us (Isaiah 60:20). However, until we reach that point, I see only darkness along the way.

As Jews, our only meaningful vote—the action that matters most—is not about checking polls or watching the news to decide on a candidate. What we need to do is turn inward, be truthful with ourselves, and align ourselves with Hashem (Lamentations 3:40). Now is the time for Teshuvah, for returning to Hashem wholeheartedly (Hosea 14:2). This is our true vote—the only one that counts. We cannot place our trust in political figures, wealth, or material security. As our prophets have reminded us repeatedly, these things are fleeting (Jeremiah 17:5). Remember, we are not a people of permanent structures; as we learn throughout sukkot in our temporary dwellings (Leviticus 23:42-43), sheltered by the divine presence.

The month of Cheshvan, which has no Jewish holidays, is traditionally said to be the month when the Temple will be rebuilt (Yalkut Shimoni, Melachim 184). But the first temple must be built within our hearts, as the Shekhinah (Divine Presence) dwells within each of us (Exodus 25:8; Megillah 29a). This inner temple is the first gathering of the exiles. Only later will there be a physical temple, once we’ve collectively reached a state of readiness.

In our tradition, there are two Messianic figures: Mashiach Ben Yosef and Mashiach Ben David. Mashiach Ben Yosef is said to help us construct this inner temple by guiding us toward Teshuvah, charity, and kindness, aligning us with Hashem’s will (Kol HaTor 2:1). This alignment demands that we cleanse ourselves of baseless hatred and embrace love for all, even those we find difficult (Yoma 9b). Our task is not to hasten anyone’s destruction, but to inspire Teshuvah in others. Hashem honors those who encourage the wicked to repent rather than condemn (Ezekiel 18:23).

Mashiach Ben David, by contrast, will only come once we’ve reached a state of collective peace and spiritual maturity. He is believed to be the one who will build the physical temple, with the nations of the world contributing resources, not as opponents but as allies (Isaiah 60:10). Yet even this physical temple is secondary to the one within—the Shekhinah, which will dwell in the unified soul of Israel, as all Jews are bound together by a shared soul (Tanya, Likutei Amarim, Chapter 32). This soul is like a precious vase that has been shattered and is being reassembled, each piece a part of the whole, ready to hold the Divine Presence once again (Eruvin 53a; Zohar, Bereishit 15b).

In the meantime, our duty is to pray for our country and the world. We must mobilize, not in protest or through demonstrations, but by engaging in outreach, bringing others to the path of righteousness (Avot 1:2). Now is the time to reach out to the non-Jewish world, guiding them toward truth, justice, and a moral life. This will require self-sacrifice on our part, but the reward is beyond anything we can imagine—so much so that we’ll wish we could do it all over again when we realize the incredible gift Hashem has granted us (Pirkei Avot 5:22).

Our portion is Hashem Himself, and there is no greater privilege than being His beloved (Psalms 73:26). None of this is meant to instill fear. Yes, this may all seem overwhelming to those without faith, but we are the children of the Great King, the Master of the Universe (Shemot Rabbah 29:1). All He asks is our heart—our heart turned fully toward Him, our heart purified and open to His light (Deuteronomy 10:16).

It has never been clearer to me than it is now. Everything has come together in understanding, but we cannot simply sit back because a revered rabbi of past generations told us the end was near, or because leaders today assure us that we’re ‘good to go.’ We cannot just wait for a miracle or for Hashem to act alone. We must actively do our part, reversing judgment and bringing holiness, Kedusha, into this world (Shabbat 32b). And we do that by aligning our lives with Hashem’s will, by refining our character traits.

At the very least, we should be working on the 49 levels of character development we learn about during Sefirat HaOmer, which we count between Passover and Shavuot (Vayikra 23:15-16). These ‘rungs on the ladder’ are traits we need to focus on daily. But we can’t limit our spiritual work to private study or to the walls of the yeshiva. We need to bring Hashem’s light into the world around us, into the most mundane and dark places (Isaiah 42:6). We must act as a people who truly have a God, and who bear a responsibility to bring others closer to Him. There are many who are lost, caught under the spell of ideologies, lies, and false beliefs. Having empathy for them doesn’t mean we condone their actions or accept their choices; it simply means we recognize that every human being is a creation of Hashem (Genesis 1:27). Hashem is everywhere, and His creatures deserve at least our effort to guide them back (Sanhedrin 37a).

I assure you, there will be no redemption until we do this work. And it will only grow darker until we embrace this calling. So, let’s accept this truth, as difficult as it may be, and let’s act on it. This is our mission. There is no other choice, no other path.

Months ago, I sensed this direction but was uncertain. Now I see more clearly, and I feel compelled to tell you that we need to pray for Donald Trump as well. I don’t believe he fully understands the challenges or potential dangers he faces. Yes, Hashem may indeed be preserving him for His purposes, but this doesn’t guarantee the end will be easy (Proverbs 21:1). There is light beyond this difficult path, yet we must prepare for trials—hunger, economic turmoil, and hardships that we may not want to name. But I hope you understand my meaning.

We have a duty to fulfill, a mission to complete, and no time to waste. Voting or not voting is secondary. We cannot be selfish or complacent while those around us suffer, even if they aren’t Jewish. A godly people are called to compassion (Micah 6:8). Remember, we have mitzvot that demand we treat animals with kindness, feed them before we ourselves eat, and avoid causing them suffering (Deuteronomy 11:15; Berachot 40a). How much more so must we extend kindness to other people, even when they are caught in darkness? Many people today are trapped in ideologies, deceptions, and false beliefs. Do we leave them in a burning house, or do we pull them out? That’s our choice (Sanhedrin 73a).

We must return to Hashem. Deep down, we know what is right, and as our sages, like Rabbi Akiva, teach, the essence of Torah is to love one another (Sifra, Kedoshim 2:4). This love must extend beyond just our fellow Jews. True peace, true respect, will not come through force or fear, but by embodying the Torah and showing Hashem’s mercy (Hosea 6:6). When we see that others are sick with falsehood, we must understand that we hold the medicine—the Torah. It’s time to start dispensing that medicine and transforming this world from the inside out (Eruvin 54a).

May Hashem be with each of you, guiding you with clarity and peace through the days ahead. May our redemption come swiftly and gently, and may Hashem cancel any harsh decrees. May Zion, the collective soul of the Jewish people, welcome the Shekhinah to dwell among us. Amen (Isaiah 52:8).