Transcript [00:02] life audio [00:04] >> on today's episode of Timeless Wisdom. [00:07] >> I don't hesitate to be critical of [00:09] aspects of of Jewish life. One thing [00:12] Jews can say and with general pride is [00:16] that uh physical aggression as opposed [00:20] to verbal aggression uh is uh is not a [00:24] general Jewish characteristic. Judaism [00:27] has done a stupendous job in [00:30] domesticating its males. In fact, one [00:32] may argue it did too good a job. [00:36] A little more macho among Jewish men [00:39] couldn't hide. Okay. Uh in some cases, [00:43] that's coming up on Timeless Wisdom with [00:45] Dennis Prager. [00:47] >> When someone you love is hurting, what [00:49] do you do? We're often quick to say, "If [00:51] there's anything I can do, just let me [00:54] know." But what if we stopped waiting to [00:55] be asked and simply showed up? On the If [00:58] There Is Anything I Can Do podcast, Pam [01:01] McConnell shares real stories, biblical [01:03] wisdom, and practical ways to walk [01:05] alongside people through grief, loss, [01:08] and life's hardest moments. Learn how to [01:10] show up and make a difference. Subscribe [01:12] now at kovepodcast.com, [01:14] YouTube, or wherever you listen to [01:16] podcasts. [01:18] >> Welcome to Timeless Wisdom with Dennis [01:20] Prager. Here thousands of hours of [01:22] Dennis's lectures, courses, and classic [01:24] radio programs. And to purchase Dennis [01:26] Prager's rational Bibles, go to [01:28] dennisprager.com. [02:05] Heat. Heat. [02:25] Thank you. Thank you. [02:36] There are those who feel that if Endrich [02:38] could have played for Pharaoh, the Jews [02:40] would have been allowed out sooner. It [02:43] is it is just a theory, but I thought I [02:45] would try to combine the two ideas uh in [02:48] our session. Anyway, ladies and [02:50] gentlemen, uh thank you again, Andrew. [02:52] That's a it's a beautiful way to open. [02:54] You know, when Bach wrote his music on [02:56] his manuscripts, uh frequently, if not [02:59] always, uh was a little inscription to [03:01] the greater glory of God. And uh one [03:04] would hope that that would uh resonate [03:06] in our uh Torah session. Uh how many of [03:11] you have never studied with me? [03:16] Okay. [03:17] Has anybody ever seen me in his life? [03:24] Okay. How many of you are from Los [03:26] Angeles? I know we have a big visiting [03:28] crowd. Also about a little more than [03:31] half of you. Uh, and uh, are most of you [03:34] here cuz of my mentioning it on the [03:36] radio? Is that uh, or most? All right. [03:38] Radio, raise your hand. UJ, raise your [03:41] hand. Other reasons, raise your hand. [03:46] Not sure why at all, raise your hand. [03:49] Got. Okay. Just to try to get an idea of [03:52] who's here and what we do. Uh, one final [03:56] question. I'm told that some of you were [03:57] were informed that it was an 8:15 [03:59] beginning. Is that right? in the [04:01] catalog. [04:02] >> It said that in the catalog. So So it [04:04] works out actually well because it's [04:05] 8:14. [04:08] >> Okay. Let me uh let me give you a very [04:09] brief introduction for those of you who [04:11] want an idea of how I regard the Torah [04:13] in any detail. I have an entire lecture [04:16] on uh on the question of who wrote the [04:18] Torah and I won't get into that now at [04:20] all. However, you should know I regard [04:23] it as a holy book and therefore when I [04:25] study it or teach it, I wear a kipah and [04:29] uh that is always do that the beginning [04:33] of each term. Purple represents a [04:35] certain rank in the Catholic Church. I I [04:37] think mansor if I'm not mistaken. So [04:40] gradually moving toward cardinal and [04:44] eventually a zucato from the pope. [04:47] Is it zucato or zucetto? Zucetto. Any [04:50] Catholics here? [04:52] Good. Good. Ex-Catholics. They're always [04:54] ex- Catholics everywhere I go. [04:57] Unbelievable. I used to call a religion [05:00] on the line, my Sunday night show that I [05:02] well, not mine, but the one that I I [05:04] moderated for 10 years, the ex- Catholic [05:06] hour. [05:08] For the first few years of my show, [05:09] everyone call up, well, you know, I was [05:11] a Catholic, but you know, but you know, [05:14] one nun bugged them and that was it. You [05:16] know, there's always a deep reason for [05:18] leaving religion that people have. The [05:20] nun in third grade hit me. [05:24] I understand. [05:26] What are you going to do? Anyway, so uh [05:29] welcome to you. I And I'm glad I know [05:31] it's a fairly eclectic group. Uh a lot [05:34] of Jews here, therefore, a lot of [05:35] atheists are represented. And uh that's [05:39] that's always a healthy sign, uh to [05:41] have. So uh so we got everybody ex- [05:47] Catholics, atheists, [05:49] believe any believing Jews in the [05:51] audience. Remarkable. That this is [05:54] really eclectic. That's really [05:55] something. All right. [05:58] Uh [06:00] we're uh we're continuing with Exodus 4. [06:02] My uh to give a very quick uh summary uh [06:06] God created the world was not pleased [06:08] with what he did destroyed it then chose [06:11] a person for reasons we do not know [06:13] whose seed that would carry certain [06:15] ideas into the world. However, first [06:17] they would be enslaved uh in Egypt. They [06:20] are enslaved in Egypt. And then God [06:21] picks another man for whom we have [06:23] excellent reasons which I went through [06:25] in detail in the last semester named [06:28] Moses or Moshe uh whom God chooses uh to [06:32] uh lead the Jews out of slavery. The [06:34] Hebrews as they were known then uh out [06:37] of slavery. And that is really where [06:39] we're up to now. Moses is about uh to go [06:42] back uh to uh to Egypt. My approach to [06:46] Torah text very briefly is [06:48] that there is an immense amount of [06:50] relevance to our time in it. Otherwise, [06:53] I would certainly not waste mine or your [06:55] time, especially on a night of a World [06:58] Series game uh where there are only two [07:00] run difference between the teams. I [07:02] mean, for me to give that one, [07:08] maybe it isn't worth it. [07:13] Really? I can't believe it. Kills me. [07:15] All right. [07:18] Anyway, I I do I believe that there is [07:22] enormous uh it is the more for me one [07:27] final preparatory word for me the study [07:30] of Torah is a religious act and gets me [07:33] in touch with God and my religion more [07:35] so than prayer itself which is not [07:39] heretical since uh that in Judaism is [07:42] the classic way in fact to uh get in [07:46] touch with God and that is through study [07:48] more so than through prayer. I'm not [07:50] knocking prayer, but for this [07:52] individual, study of biblical text is a [07:55] religious act more that touches me more [07:58] deeply uh than uh prayer itself. [08:02] All right. [08:04] Oh, the I uh I ended at chapter 4:E1 17 [08:09] where God finally [08:11] finally convinces Moses uh uh to go back [08:16] to Egypt and uh uh and and tell Pharaoh [08:20] to let the Jews out and take them out of [08:22] Egypt. Uh it it takes a great deal of [08:25] persuasiveness on God's part. Uh Moses [08:27] does not want this role uh for uh every [08:31] conceivable reason. And it turns out [08:33] that he was right. It is not it is not [08:36] an easy role. Uh he had a very good life [08:39] in Midan with his wife. Uh he liked his [08:42] father-in-law. He liked his life there. [08:44] Nobody was trying to kill him. Uh and he [08:47] didn't have to lead Jews. Uh that in and [08:50] of itself uh uh would could render one [08:54] crazy. uh uh you know the old saw was it [08:58] was it Dwight Eisenhower and uh the late [09:02] President Eisenhower and the late prime [09:03] minister Bengur I don't know if if it's [09:06] true or not but it's been told so many [09:07] times it might as well have been but it [09:09] may very well be true he was meeting [09:11] with the first prime minister of Israel [09:13] Bengurian David Bengurion and uh [09:16] president mentioned the uh the strains [09:19] and difficulties of being president of [09:21] 150 million I think that was the number [09:23] then Americans [09:24] uh at which point uh the story goes that [09:27] prime minister Bengurian said yes but uh [09:30] it is even more difficult to be the [09:31] prime minister of 2 million prime [09:33] ministers [09:35] and uh [09:37] it's that is what Moses learned uh very [09:40] rapidly on. [09:42] All right. Verse 18. Moses went back to [09:45] his father-in-law yet, who was really [09:48] Jethro. Jethro has a number of names. [09:50] Uh, and said to him, now what what does [09:52] it mean? He went back uh he went back [09:56] from having met with God. God tells him [09:59] he now must go back to Egypt. And uh and [10:02] he now goes to his father-in-law. He [10:04] goes to his father-in-law because he and [10:07] he he needs uh the official permission [10:09] of his father-in-law to let allow Yeter [10:13] or Yetro to allow or Jethro to allow his [10:15] daughter to leave. Uh that's the way [10:18] things worked in those days. Even though [10:20] he is still the the daughter is now [10:22] married and under the the protection uh [10:25] and control uh to the extent that uh [10:28] that is a proper word for those times [10:30] and it probably is to a certain extent [10:33] under the husband's uh uh control. [10:35] Nevertheless, he goes back for [10:37] permission and to uh and to tell him [10:39] what in fact is happening. So uh goes [10:42] back to his father-in-law Jethro and [10:44] says to him, "Uh let me go back. You see [10:46] it is uh in fact in Hebrew uh it's [10:50] actually please na is used the word uh [10:53] the word please. He says please uh let [10:56] me go now and I'll return to my brothers [10:59] who are in Egypt and I will see how they [11:02] are fairing. The literal Hebrew is I'll [11:04] see if they're still alive. Uh but uh [11:07] that is not uh that's the literal he [11:10] knew they're alive. You mean he didn't [11:11] assume they had all been killed? But I'm [11:13] just I try to give you a literal [11:15] translation to get a flavor of the of [11:16] the text. Okay. Now, you will notice, [11:20] however, [11:22] what is missing? [11:25] What isn't Moses telling his [11:27] father-in-law? [11:29] I met God. It's a big deal, folks. I [11:33] tell you, and uh God told me what I [11:36] should uh that I have to take the Jews [11:38] out of uh the Jews out of Egypt. Now you [11:42] the your laughter immediately tells me [11:45] you know exactly probably one reason he [11:48] didn't tell him. What if your son-in-law [11:51] showed up said uh dad [11:55] uh God and I met and uh he'd like me to [11:59] go to Syria [12:01] and to take the Jews out of Damascus. [12:05] Uh right. I you wouldn't be thrilled. [12:07] You you'd wonder whom your daughter [12:09] married. Uh I and I I really believe [12:11] that there may be a real element of that [12:13] here. Uh even if the God part would not [12:16] shock uh his father-in-law, the part of [12:20] going back to Egypt uh to to to leave [12:23] the Hebrews out uh would would shock [12:25] him. I mean, you know what? First of [12:28] all, you I mean, you know, who has that [12:32] exalted a view of their son-in-law? you [12:34] you you know uh uh that's you see I [12:40] what the reason that I talk this way is [12:42] is because I believe that that's what's [12:45] operating here. You would think he'd [12:48] come back and say you know I there was a [12:49] burning bush that wasn't consumed there. [12:51] I had a an epiphany. I I I met the [12:55] creator of the universe and against my [12:57] will you you could just imagine the [13:00] person's reaction. So all he does is [13:03] please let me go back and see if my [13:05] brothers uh the Hebrews are doing well. [13:09] The pull of brothers of tribe as it were [13:13] is very understandable to Jethro that he [13:16] can totally relate to. And therefore at [13:19] the end of verse 18 there is no problem. [13:22] And he says and Jethro says to Moses [13:25] shalom, excuse me shalom, go uhh for [13:30] peace. It doesn't actually mean go in [13:33] peace, but but it doesn't matter. It's [13:36] it's very simple. Go in peace, go for [13:37] peace. Okay. 19. [13:42] And God said to Moses in Midan. Midyan [13:45] is where Jethro is. He's a priest of of [13:48] is a Midionite priest. uh go uh go back [13:55] to Egypt because all the men who are uh [14:00] seeking to uh kill you uh are have died. [14:05] The reason my hesitance is I try to do [14:07] the translation rather than always read [14:09] from the English. Uh um now that's very [14:12] interesting. [14:13] I thought God had already told him to go [14:16] back to Egypt. Doesn't this seem either [14:19] chronologically out of order [14:22] right that this was already told to him [14:25] go back or it's in chronological order [14:28] which I believe it is and there is [14:30] something being said here and that is [14:33] probably that he doawled [14:36] even after all of that he packed very [14:40] slowly [14:42] he wants this job like you would like to [14:45] have been a juror in the OJ Simpson [14:48] I can't think of a more appropriate [14:50] analogy. Thanks, but somebody else. [14:53] >> He doesn't want to go back for another [14:55] reason aside from the leadership that [14:57] he's being asked to perform. He doesn't [15:00] want to go back. He's afraid that he'll [15:01] get killed. Pharaoh wants to kill him. [15:04] Uh there might be a Hebrew who still uh [15:06] wants to snitch on him or whoever is [15:08] chasing him. Uh he's worried. So God [15:12] reassures him since God knows our [15:14] thoughts which by the way when you think [15:16] about it is a very humbling sort of [15:18] thing and can drive you mad. I mean to [15:21] think that there really is a being that [15:22] knows all your thoughts is is a little [15:25] scary since not all of our thoughts are [15:27] pure. [15:29] Is that a fair statement for all of you? [15:30] I just Okay. Uh he's worried and God [15:35] knows that he is worried and so he says [15:37] to him uh uh don't worry the people who [15:40] want to kill you are dead. [15:43] Verse 20 [15:45] uh and uh Mo Moshe or Moses took his his [15:49] wife and his sons. Only one son is [15:52] reported born. Uh but but and there are [15:56] even those traditional uh commentators [15:58] who think there might have been a a uh [16:01] not somewhat traditional not the not the [16:03] rabbitic casuto for example that the [16:05] Hebrew might have been uh mistaken. Uh [16:08] but in any event, uh all of a sudden [16:11] there's another son and he takes his [16:13] wife and son and he and he uh mounts [16:15] them on a uh on a donkey or ass and they [16:20] return to the land of Egypt and Moses [16:24] took the rod of God in his hand, the rod [16:27] which God told him to use in the [16:29] performance of the miracles uh and the [16:31] signs that he will have to show. Okay. [16:34] Okay. Now, ladies and gentlemen, comes [16:37] one of the most difficult verses in the [16:39] Torah. [16:41] And uh one uh almost every session [16:45] affords me an opportunity to deal with [16:47] one issue at some length. In this case, [16:50] it is uh 4:21. [16:52] And God said uh to uh Moses, when you go [16:57] uh to return to uh Egypt [17:01] uh and uh uh see that you perform uh all [17:05] of the signs uh that uh and marvels uh [17:09] or really marvels that I have put in [17:11] your hand and you will do them uh [17:13] perform them in front of Pharaoh. And [17:16] here comes the uh the the very difficult [17:20] for many. Uh I personally have never [17:23] been troubled by this, but many have. [17:25] And I will strengthen his heart and he [17:28] will not send out the the people. [17:34] This happens 19 or 20 times that it says [17:38] and God strengthened or hardened [17:40] Pharaoh's ark. It will happen 19 or 20 [17:43] times. Half exactly, if it's 20, either [17:47] it's 10 9 or 10, different countings. [17:50] Half the time it says that Pharaoh's [17:53] heart was strengthened, and half the [17:54] time it says God strengthened it. For [17:58] those times that it says like here, I [18:00] will strengthen Pharaoh's heart and he [18:02] will not send out the people. What is [18:05] the obvious problem? [18:08] Where is Pharaoh's freedom of will? [18:11] Freedom of choice. I am going to [18:14] strengthen Pharaoh's heart and he's not [18:17] going to allow the Hebrews to leave. [18:19] Well, how why is that fair, [18:22] right? [18:24] I mean, and and that see that's the [18:26] question. This is an age-old question. [18:28] It is certainly not new to us. It's been [18:31] asked throughout Jewish history. How is [18:33] this fair? That's a credit to the fact [18:35] that that it was even asked because [18:39] Pharaoh was not obviously a Jewish hero. [18:41] But whether Pharaoh is a good guy or a [18:43] bad guy is irrelevant seemingly at least [18:47] to the question of freedom of will and [18:49] God strengthening somebody's heart. [18:53] And here are a number of approaches to [18:56] answering the question. Number one, [19:00] and this is uh this is the simplest [19:03] response and it is not incidentally uh [19:06] an unfair one. I don't like uh uh there [19:09] are times those of you who have taken [19:10] this course with me I will say I simply [19:12] don't know and I could not find an [19:14] answer to the following problem. In this [19:16] case this is a legitimate answer of the [19:19] four I have four for you or three uh [19:22] plus a fourth uh note [19:26] in the Bible. It is common for the [19:30] statement to be made and God did this [19:34] meaning that it happened. for example, [19:37] and God closed her womb is a biblical [19:40] way of saying she couldn't have children [19:44] because to the biblical mind, God is [19:47] always involved. [19:49] All right? Simple as that. So to give [19:52] you a an example that would have no [19:54] emotional impact, uh there would be [19:57] there would be theoretically in the [19:59] Torah two ways of saying the leaf fell [20:03] from the tree. One, the leaf fell from [20:06] the tree. Two, and God made the leaf [20:09] fall from the tree. Okay, that's so that [20:12] answer number one is that Pharaoh will [20:15] have a strengthened heart. Okay, but not [20:19] that God is intervening to make him [20:22] incapable of choosing to send the Jews [20:24] out. All right, that is one and it's an [20:27] honest answer because we have so many [20:29] examples of God doing something and it [20:32] just means it happened. Number two, [20:37] excuse me, this wasn't open when I [20:39] tried. [20:42] I'm gonna use a cup. [20:45] Uh, yep. [20:49] This is terrible at, you know, 300 [20:50] people watching me spritz water in a [20:52] cup, but you learn not to be terribly [20:56] self-conscious. [20:57] >> This episode of Timeless Wisdom will [20:59] continue right after this. [21:05] Who answers America's call for more [21:07] energy? Our people do. [21:11] They've helped boost Chevron's US energy [21:13] production by nearly 60% in the past 3 [21:16] years, helping fuel national energy [21:18] security and drives down the open roads [21:22] that make America. [21:24] Learn more about what our people do at [21:26] chevron.com/amea. [21:36] Now back to more of Dennis Prager's [21:38] timeless wisdom is uh the third answer [21:42] is the one I buy most but let me give [21:44] you or the to me the most powerful. So [21:47] we're moving in order of power. The [21:49] second response to this problem is that [21:52] Pharaoh deserved to be punished. [21:57] Now I'm going to Now this is an [21:59] interesting issue. [22:02] Let us say Moses shows the signs a [22:05] plague or two and Pharaoh goes, "Woohoo! [22:09] This is very heavy stuff. I'm letting [22:12] them out. I don't want to get hurt." [22:15] Wouldn't you be troubled morally that [22:18] the guy got away with all those years of [22:20] torture and slavery and murder? [22:23] Right? For example, what if [22:26] Somebody had gone to Hitler [22:30] and convinced Hitler after 4 million [22:33] Jews had been slaughtered, not 6 [22:35] million, [22:36] uh, and uh, with a lot of signs and [22:39] Hitler goes, "You know what? I'm [22:41] stopping the Holocaust now. Okay, stop [22:44] the trains to Ashvitz." [22:46] And that's it. Wouldn't there be a part [22:48] of you that goes, "Hey, wait a minute. [22:50] This guy deserves to be punished." The [22:52] fact that he is stopping now cuz he's [22:54] afraid of getting hurt is very nice for [22:57] the people that are not going to get [22:58] hurt. But it's not fair that he's not [23:01] being punished for what he's done. You [23:04] with me? [23:06] That is an a reason therefore that even [23:10] if God strengthened his heart doesn't [23:13] merely mean his heart was strengthened [23:17] and utilizes God because it's biblical [23:19] poetry that I could buy the idea of God [23:23] literally interfering to strengthen [23:25] Pharaoh's heart and not let the Jews [23:30] leave because he deserves to be [23:33] punished. [23:34] Okay, that is a reason. Moreover, there [23:38] there is by the way uh a a lot to that [23:41] in in the Bible itself. He deserves it. [23:44] And God wants to demonstrate to him and [23:48] the Egyptians who the real God is. God [23:51] also wants to demonstrate to the Jews [23:52] who the real God is because the Jews had [23:55] as I have shown already lapsed very very [23:58] much from the faith of their ancestors [24:01] and have definitely taken on uh [24:03] trappings of Egyptian ideas and thought [24:06] which is very logical after hundreds of [24:07] years in slavery and your god doesn't [24:09] seem to be doing much for you. Okay. Not [24:12] no I have no problem with the uh with [24:14] the Israelites in that regard. So reason [24:16] number two that I could justify God [24:20] strengthening Pharaoh's heart and and [24:23] therefore I am not troubled by the issue [24:25] of well what about Pharaoh's freedom of [24:28] choice is that God wanted to punish him. [24:31] Period. He deserved to be punished. He [24:34] can't get away with oh boy Moses has [24:36] great miracles. I'm going to let the [24:37] Jews go. Number three, which to me is [24:40] the most uh important response [24:45] and the one that you would least perhaps [24:48] uh you know automatically instinctively [24:51] think of but if you think about it uh [24:54] for a while I think uh it is it is uh [24:57] the best answer. [25:00] Not only does God not deprive Pharaoh [25:05] of freedom of choice by strengthening [25:08] Pharaoh's heart? [25:10] Only by strengthening Pharaoh's heart [25:13] does he enable Pharaoh to have freedom [25:16] of choice. [25:21] Some of you already pick up why, but let [25:23] me let me elaborate. If I want you to do [25:26] something [25:29] uh and I start beating you up [25:33] and while I am beating you up, while I [25:35] am twisting your arm, you go, "Okay, [25:37] absolutely. Whatever you want." Do you [25:40] have freedom of choice? Of course not. [25:42] You're being beaten up. [25:44] But what if I let go of you and then [25:47] give you a feel-good pill [25:50] that your arm no longer hurts, your [25:52] bruises are are recovered, and I have [25:55] strengthened your resolve [25:58] all over again. Then and only then do [26:02] you have freedom to do yes or no. Right? [26:06] There is no freedom while under [26:08] coercion. Your spirit is broken and [26:10] you're physically being coerced. [26:13] God strengthening Pharaoh's heart gives [26:17] Pharaoh freedom of choice. So I have [26:21] always held that the question is [26:22] incorrect. [26:24] God strengthening Pharaoh's heart gives [26:27] him freedom. It does not take away [26:29] freedom. So when he says God says to [26:32] Moses here, I will strengthen Pharaoh's [26:35] heart and he will not send uh will not [26:38] send out the nation. [26:41] God is merely predicting what is [26:43] happening, not saying, "I will force him [26:47] not to do it." Do not read it that way [26:50] because that's not what it says. I will [26:52] strengthen him and when I do strengthen [26:55] him, he will resolve not to send you [26:58] out. [27:00] Okay? So, if you ever read the the book [27:03] of Exodus and come across and God [27:05] hardened his heart and God made his [27:07] heart heavy, there were three uh verbal [27:09] use verb verb usages. I will harden. I [27:14] will make heavy and um [27:17] and I will strengthen. Uh th those are [27:23] uh not to take his freedom away but [27:26] rather uh to give him freedom. [27:30] As to the question of does he have [27:33] freedom of choice? Pharaoh if God [27:34] predicts what he'll do I think I have [27:36] already dealt with that uh in in a [27:39] previous class so I will simply tell you [27:42] that God knowing the future does not [27:45] mean that we do not have freedom to do [27:47] what we want to do God being outside of [27:51] time which post Einstein [27:55] at least we can accept it doesn't make [27:57] any sense to me I admit it I don't [27:59] understand the idea that time begins and [28:01] ends because what happened before it [28:04] began. You know what happened 12 minutes [28:06] before it began, right? That's what our [28:09] non Einsteinian mind asks. At any rate, [28:12] at least now we can in fact know that [28:15] God does stand outside of time and very [28:19] quickly the analogy I give in our own [28:21] lives. You're you're driving on the [28:23] freeway. You're going north on the San [28:25] Diego freeway. South there is an [28:28] accident. Cars come to a stop. You're [28:31] driving. Do the cars on the other side, [28:34] let's say a half mile away, they're [28:37] driving at regular 55 miles per hour. [28:40] You know, it is a joke. You're right. [28:42] 75. And uh they are they are coming [28:46] south. You're going north. You know that [28:49] within a minute they will stop. Have you [28:52] deprived them of freedom of choice? No. [28:55] They still have the freedom to crash [28:57] into other cars, but essentially you [29:00] know what they will do. [29:02] or even even more specifically, you [29:04] know, they'll either crash or stop. [29:06] Okay? So, knowing the future does not [29:09] mean that freedom of choice is deprived. [29:11] Just wanted to make that clear in what [29:14] uh God is saying. One final word about I [29:16] will strengthen Pharaoh's heart. [29:21] Uh in biblical Hebrew, the heart is the [29:24] seat of the mind and psyche, not the [29:26] seat of the emotions. [29:30] The seat of the emotions in ancient [29:32] Hebrew are the kidneys [29:36] which makes a lot of sense when you [29:38] think about it. Uh but that is the way [29:40] it worked. The psyche and the mind were [29:44] were were located uh uh poetically as we [29:48] metaphorically not poetically in the in [29:50] the heart. So literally in modern [29:52] English it would be I will strengthen [29:54] his mind or better as I said earlier I [29:57] will strengthen his resolve. [30:00] Okay, just thought that would be of [30:02] interest to you. That answers to me the [30:05] question of uh Pharaoh's freedom of [30:08] choice. Verse 22 [30:14] again. This is God telling Moses what he [30:17] will do to Pharaoh. What he will say to [30:18] Pharaoh and go to Pharaoh and what will [30:21] happen. [30:23] Uh and you will say to Pharaoh, thus [30:26] said God or Jehovah. And it's important [30:30] that I note that because God's proper [30:32] name known to the Jews is Jehovah. It's [30:34] not the exact Hebrew pronunciation which [30:36] we are strictly uh speaking for uh [30:39] forbidden to say. Uh it's just a yud in [30:42] the beginning uh rather than a jud. Uh [30:44] at any rate uh and you will say you will [30:48] go to Pharaoh and you will say thus said [30:52] God Jehovah [30:54] Israel is my firstborn. [31:00] This is very important. [31:04] And I'll and I'll come back and tell you [31:06] why it's important. Let me just do verse [31:07] 23. [31:09] And uh I tell you and I I say to you, [31:14] send send out or let my son go to [31:21] worship me. [31:23] And uh and if you refuse, [31:28] I will kill your firstborn. [31:34] Are you with me? Okay. There's a lot on [31:37] the firstborn here, but there is [31:39] something more important even than the [31:41] firstborn itself. [31:45] This is a remarkable statement for a [31:48] reason that would elude an initial [31:50] reading. [31:53] If Israel is God's firstborn, what does [31:56] it say about all other nations? [32:00] It says two things. The obvious is [32:02] they're not the firstborn. [32:04] But far more important, what does it [32:06] say? They're all God's children. [32:12] That is critical. Critical [32:15] that that be understood. When God, and I [32:18] made a big deal of this in Genesis, when [32:21] God appears to Abraham, he says to [32:24] Abraham, [32:28] "Through you, all the families of the [32:30] earth will be blessed." The inception of [32:34] the Jews is universal. [32:37] There is there is no idea that God only [32:41] cares about Jews or God is a Jewish God [32:44] or anything like that. [32:47] Yes, it's my first born. That's true [32:50] because I revealed myself according to [32:53] Judaism and indeed according to atheist [32:55] history. The first people in history to [32:58] bring God into the world were the Jews. [33:00] Whether you believe in God or not is [33:02] irrelevant to a historical fact. Jews [33:05] brought God into the world. And you will [33:08] see that, by the way, in this chapter [33:09] very dramatically in the way Pharaoh [33:12] reacts to Moses the first time they [33:14] meet. [33:15] But this is important. [33:17] It is my first born. That's true. Now, [33:21] why does why should Moses say to Pharaoh [33:25] that God says that Israel is his [33:28] firstborn? [33:32] Because it was understood and that at [33:34] that time that firstborns have specific [33:38] religious cultic obligations. [33:41] So that when in fact it says let my [33:45] people go so that they may worship me he [33:48] can understand oh this people is this [33:51] God's firstborn then I understand why [33:54] they have to go and worship and more as [33:56] you will see in a moment because if you [33:59] deny the firstborn the the ability to do [34:01] what he has to do religiously there is a [34:04] punishment brought upon everybody. [34:07] Okay? [34:09] And that is explained at the end of [34:11] verse 23. If you refuse this firstborn's [34:16] right to its religious obligations, your [34:20] your pharaoh's firstborn will be killed. [34:25] That is language that Pharaoh [34:27] conceivably can understand. [34:30] This firstborn, if you don't protect [34:32] this firstborn, [34:34] God won't protect your firstborn. You [34:37] get that's the symmetry here. And as you [34:40] know, of course, the 10th plague is [34:41] against the firstborn. The firstborn [34:44] idea starts here. They are my firstborn. [34:48] You are hurting them. I will hurt your [34:50] firstborn. [34:53] God in the Torah is a is a just God. Uh [34:56] this is uh this is to me the greatness [35:00] or not the only there's innumerable [35:02] greatnesses, but I resonate to that. I I [35:07] believe in the idea of justice. I [35:09] believe in the idea of punishment so [35:11] long as it's just punishment. In fact, [35:13] if there is no punishment, I don't think [35:15] it's just. We don't have to get into a [35:17] debate on that. Others feel otherwise. [35:19] And certainly people from other [35:20] religious traditions are more forgiving [35:22] of injustice. That's a separate issue. [35:24] All I'm saying is this is the God of [35:27] this Torah that I and I relate to that. [35:32] Okay. Now comes about the strangest [35:36] three uh verses in the Torah. [35:39] And when I prepared for this session, I [35:42] spent more time on the next three verses [35:45] than I did on the entire chapter. [35:48] They they are I'm happy to say that they [35:52] confused me no more than they confused [35:56] far greater scholars than I. So much so [35:59] that I will show you a debate. They [36:02] don't debate each other. One is dead and [36:04] so they're not debating. But two of the [36:06] greatest Jewish scholars of the Torah in [36:08] the 20th century, Ombberto Kasut uh from [36:12] Italy, who then was professor of Bible [36:14] at uh Hebrew University, uh and uh and [36:18] uh Nakam Sarna, the the great modern-day [36:21] scholar who was the commentator of the [36:24] first two volumes of the Jewish [36:26] publication society commentary on the [36:28] Torah. They have opposite views not on [36:33] you know uh what ultimately is the [36:36] meaning no what the text means the very [36:40] words themselves opposite as you will [36:43] see [36:45] ver it's only three verses and it seems [36:48] to come out of nowhere [36:51] okay by the way the reason that it's so [36:54] obscure according to sauna is these [36:57] various obscurities arise primarily [37:03] because [37:04] the account here is only a truncated [37:07] version of a larger popular story that [37:10] circulated orally in Israel. That's what [37:12] is believed. It so doesn't make full [37:15] sense in and of itself that it was [37:18] probably understood by ancient [37:20] Israelites. For example, let me explain [37:22] this because it's very important to [37:23] reading any biblical text. If I if I [37:26] said to you um remember all I did [37:29] remember I said to you early uh Moses [37:32] wants to be leader like you would have [37:33] liked to have been a juror at the OJ [37:34] Simpson trial to somebody 3,000 years [37:37] from now [37:39] if they only had that sentence and [37:42] nothing else like we only have this and [37:44] nothing else. We don't have the oral [37:46] tradition. [37:47] They wouldn't know what does that mean. [37:50] Every one of you knew exactly what it [37:52] meant. Ancient Israelites knew exactly [37:55] what these three verses mean. We don't. [37:58] We have an idea. You with me? Okay. Just [38:01] want to make it clear what I mean by [38:02] that by there being an or we have an [38:04] oral tradition. We have a written one. [38:06] It's called newspapers. But if, let's [38:08] say, you know, all newspapers blew up [38:10] and somebody just had this tape 3,000 [38:13] years from now, they go, "What? What is [38:15] that strange reference that he made to a [38:18] juror in an OJ Simpson trial?" Okay, [38:22] that's how we feel with these three uh [38:24] uh verses. [38:27] At a night encampment [38:31] uh on the way uh God [38:36] encountered him and sought to kill him. [38:41] I'll just read you the three verses and [38:42] then show you uh the uh 412 difficulties [38:46] with these verses. Next. So, Tippora, [38:49] that's Moses's wife, Tippora took a [38:52] flint and cut off her son's foreskin and [38:56] touched his legs with it, saying, "You [39:00] are truly a bridegroom of blood to me." [39:03] I'm sure you're following this totally. [39:07] And when he let him alone, when God let [39:10] him alone, she added a bridegroom of [39:13] blood because of the circumcision. [39:16] That's to clarify the first two verses. [39:23] It's it's not only difficult to [39:26] understand. We don't even know who God [39:30] tried to kill. [39:34] You heard the sentence and at a night [39:36] encampment on the way in literally it [39:38] would be and and it was on the way in an [39:42] in an encampment the malone in modern [39:45] Hebrew was hotel I don't think there [39:47] were hotels in Midyan [39:49] I may be wrong and I'm not being [39:51] facicious maybe there were so maybe [39:53] there you know there was you know motel [39:56] seven plagues I don't know you know [40:01] uh at any [40:03] And it was on the way on a in a lodging [40:06] and God encountered him or met him and [40:10] sought to kill him. [40:14] The most obvious him is who? [40:18] Moses. [40:20] >> Pharaoh. [40:21] I have to see you after class. [40:28] Uh [40:30] they are they are on their way. Remember [40:33] remember what I said and God when it [40:35] says God wanted or God did or God [40:38] anything it means that something [40:40] happened right literally it means and he [40:43] got very ill. Okay but it's ascribed to [40:46] God. You with me? But who is the he? [40:49] Well there are only two possibilities. [40:53] >> Right? The son or Moses? Exactly. [40:59] >> I'm sorry. [41:00] >> The unborn son. [41:02] >> The unborn son. [41:05] >> Well, yeah, it's him with two sons. And [41:07] it never mentions the other on the trip. [41:09] So, let's leave it with one son. [41:12] Basically, we have one son [41:16] uh Pharaoh. You got me going with [41:18] Pharaoh. One, [41:20] right? uh one son and uh and Moses and [41:25] Sepora his wife. Okay, now hold on. So [41:28] therefore, it could only be the son, the [41:30] infant son or the young son and [41:35] or or Moses. God meets him, whoever the [41:39] hymn is and and gets him extremely ill. [41:44] I will show you now since I have not [41:47] resolved which it is as of this moment [41:50] ladies and gentlemen at my [41:54] >> uh [41:56] major years of 47 on this planet I do [42:00] not know which one it is. Okay, I will [42:06] show you excellent arguments for either [42:09] thanks to Sarna who says it's Moses and [42:13] with absolutely certain it's Moses and [42:16] Casuto who's absolutely certain it's the [42:18] sun. Okay. [42:20] All right. [42:23] Uh [42:25] oh, excuse me. Sarna says it's the son, [42:28] not Moses. And Cassudo says it's Moses, [42:30] not the son. Sorry, I got it backwards. [42:32] All right. Sarna is convinced that is [42:34] the son, not Moses. And Cassudo says [42:36] it's Moses. Okay. [42:38] God met and sought to kill him means [42:40] that Moses got gravely ill. Why does [42:43] that make sense? [42:45] Because [42:48] it would it was [42:51] which am I explaining to you? The son or [42:52] Moses? I got confused. Let me start all [42:55] over. [42:56] Sarna says it's the son, not Moses. [42:59] Okay, this makes sense. [43:03] Because Sarna points out, just as the [43:06] Egyptian firstborn will die if Pharaoh [43:08] disobys God, Moses's firstborn will die [43:12] if Moses disobys. In other words, he is [43:15] tying these verses directly to what [43:18] precedes them. And I think you have to [43:20] do that in the Torah. Why does this [43:22] verse follow the preceding verse? Okay, [43:24] remember firstborn, I told you, plays a [43:26] role here. In other words, [43:30] it it makes sense in that you think that [43:33] I will only punish uh that I will only [43:37] punish the non-Jew for disobeying me. No [43:41] way. I will punish you, too. And if if [43:45] if you don't obey what you have to do [43:48] with your firstborn, you lose your [43:50] firstborn just as Pharaoh will lose his [43:53] firstborn. [43:55] That's what Sarna is saying. This [43:57] episode of Timeless Wisdom will continue [43:59] right after this. [44:05] Who answers America's call for more [44:07] energy? Our people do. [44:11] They've helped boost Chevron's US energy [44:13] production by nearly 60% in the past 3 [44:16] years, helping fuel national energy [44:18] security and drives down the open roads [44:22] that make America. [44:24] Learn more about what our people do at [44:26] chevron.com/amea. [44:36] Now, back to more of Dennis Prager's [44:38] timeless wisdom. [44:41] The other argument for it being the son [44:44] is this. [44:46] How would Sepora know the reason for the [44:48] sickness if it were Moses and not the [44:52] son who got sick? If Moses got sick, it [44:56] seems a bit bizarre. Moses gets sick. [44:59] Ah, the solution, circumcise my son, [45:04] right? Doesn't it strike you as a [45:05] nonsequittor? That is the argument for [45:08] it being the son whom God meets on the [45:11] way and seeks to kill. And so she um [45:16] she uh circumcises the son. This is [45:19] Casuto says it's it's Moses that God [45:23] gets sick. The purpose of the story, I'm [45:25] I'm paraphrasing, these are not his [45:27] words, is to underscore the significance [45:29] of circumcision. [45:32] This makes sense since why would perform [45:35] the circumcision [45:37] if Moses weren't sick. In other words, [45:41] if Moses were not sick, he would be the [45:44] one to perform the circumcision. [45:47] That's a very powerful argument that [45:49] it's Moses who got sick. Mothers don't [45:51] perform circumcisions on their boys. [45:53] Fathers do. [45:57] And that is why I haven't a clue [46:02] because they are both. So, when you [46:05] heard that it was the sun, did it not [46:06] make total sense? Right. [46:09] And that's that's the problem uh with [46:11] this uh with this. It's not often in the [46:14] Torah. [46:16] It isn't often in the Torah that we [46:18] really don't know uh and that the [46:20] arguments for two totally different ways [46:23] of reading it are equally valid. But [46:25] this is one of those mysterious [46:28] uh uh verses. [46:32] In either case, [46:34] uh, in either case, it does underscore a [46:37] number of things. Whether it is Moses [46:40] who is deathly ill or the child, it [46:43] underscores a the centrality of [46:47] circumcision to Jewish identity that the [46:50] Torah is is noting here, and I will talk [46:53] about that in a moment. and B that it [46:57] holds that leaders are not exempt from [47:01] obeying the law and in fact they have to [47:03] obey it even more strictly. [47:06] A very deep belief in Judaism. Leaders [47:09] are not exempt from laws. Something that [47:12] we have tried to inculcate in our [47:14] society. The idea that leaders have to [47:16] live by laws. It's just this past year [47:18] that Congress passed a law that it has [47:20] to live by the rules that it passes for [47:22] the rest of us. Okay, it it probably [47:25] struck you as odd that that wasn't the [47:27] case prior to that. At any rate, uh that [47:31] that whether it is the child or Moses [47:34] makes sense. Why is why is uh [47:37] circumcision central [47:40] uh is uh is is obviously a very large [47:43] subject. And let me just uh say briefly [47:47] that uh circumcision was known uh in [47:51] that part of the Middle East. and and uh [47:54] practiced there. It it is not original [47:57] to Judaism, the cutting off of the [47:58] foreskin of of a male penis. It it is [48:01] not it is not new with the Jews. And by [48:05] the way, Sipora herself is Midionite and [48:08] would know how to do it. In that regard, [48:10] uh there's a very interesting uh note [48:13] here about it being flint. [48:17] This was post flint. post using stones [48:21] to cut. This is not that ancient a story [48:25] that you know we're talking about like [48:27] chromagnet man. They had tools uh the [48:30] metal tools etc. They had knives. Why [48:33] did she use flint? Which is I know all [48:35] of you were curious when I read it to [48:37] you. Uh and I'm aching just aching to [48:40] get the uh the answer. So let me read it [48:42] to you. Casut uh says she used a flint [48:47] knife [48:48] just as Joshua later in his day [48:52] circumcised the children of Israel with [48:53] knives of flint. Thus the ancients were [48:56] accustomed to use stone implements for [48:58] every sacred right owing to the [49:01] conservatism inherent in the sphere of [49:03] worship. [49:05] They were even conservative back then [49:07] which is very conservative when you're [49:09] conservative 3,000 years ago. [49:12] which you know of course he's not making [49:15] light of it but it is funny in a way you [49:17] know it's like did you ever I bet you [49:19] every one of you has some some silly [49:22] thing you carry on from a grandmother or [49:24] a grandfather let's say which is [49:26] pointless but your grandmother did it so [49:30] you do it and it especially true in [49:32] religious uh affairs people in religion [49:35] are inherently conservative so it's [49:38] funny to think of Jews 3,000 years ago [49:40] as conservative but you Oh, they did it [49:42] with stone for my greatgrandfather. It's [49:45] good enough for me, right? It's not so [49:48] great for the kid. But hey, happened to [49:52] me. Why should you have it better? [49:55] Thus, the ancients were accustomed to [49:57] use stone implements for every sacred [49:59] right owing to the conservatism inherent [50:01] sphere worship. Even when men had [50:02] learned to make metal tools and to use [50:04] them in everyday life, they still [50:06] continued to employ flint instruments [50:09] for ritual purposes in order not to [50:11] deviate in such matters from the [50:14] traditions of their fathers and [50:15] forefathers. The Egyptians too were [50:17] accustomed to use flint knives for [50:20] circumcision, which by the way, if [50:23] nothing else, tells you how far back [50:25] circumcision goes. If they were using [50:29] flint knives, you can only imagine how [50:32] far that that idea goes back. This is an [50:36] important uh uh aspect of Judaism. [50:41] Judaism [50:43] and for that matter most great I [50:47] religions or philosophies but especially [50:50] religions [50:52] don't create new forms [50:55] as nearly as much as they create new [50:58] content. [51:00] They pour new wine into old vessels. [51:05] That's very important to understand and [51:07] I'll tell you why it is. I hear this all [51:10] the time whether on my radio show when I [51:12] talk about religion or or just people [51:15] generally a dismissal of a religious [51:19] practice because they find its origins [51:22] in the pagan world. [51:25] Okay. [51:27] uh as for example you know there will be [51:29] uh ex Catholics [51:31] uh ex-Christians in general uh who will [51:34] uh say oh December 25th oh it was a [51:37] pagan holiday and all that the church [51:39] did is ascribe it to Jesus but it was [51:42] pagan which may very well be but so what [51:47] I could show you constantly uh in [51:50] Judaism where pagan rituals are changed [51:53] the form is identical the meaning is [51:56] changed [51:58] But that's what matters in this world. [52:00] It is the meaning of ritual, not the [52:02] ritual itself that is the issue. [52:06] And so I don't I don't not only regard [52:08] that as a negative, I regard it as a [52:10] positive. To to remake something into [52:14] something elevating that was primitive [52:18] is a great thing. It's not a bad thing. [52:21] It's a great thing. I know among uh the [52:23] kabadum in Judaism [52:27] it was a matter of great joy and pride [52:31] to take the melodies of their oppressors [52:34] and make them into Shabbat songs [52:37] into Sabbath songs. [52:40] So they I remember communist the big [52:43] communist melodies that ultimately [52:45] became nigimasic [52:48] tunes. [52:50] Okay. Uh I I know that in our home the [52:54] melody that we use for the opening [52:56] paragraph of the Grace After Meals is an [52:59] old Hungarian [53:01] uh uh beer beer hall melody. [53:05] Okay, that's great that we could use [53:08] that for now. One of the psalms is [53:10] terrific. You don't need new music. You [53:14] need new content. I mean it's nice to [53:16] have new music too, but you understand [53:18] the point I'm making. So the fact if you [53:20] say to me, "Oh, this is comes from pagan [53:23] times circumcision. This isn't a Jewish [53:26] creation." You're absolutely right. But [53:28] that doesn't tell me anything. [53:30] I want to know what it means now. And [53:32] and it is obviously a right that is [53:36] considered central to the Torah. Uh as [53:39] obviously this uh this story tells you [53:42] and uh and has been central to Judaism [53:44] uh throughout its history. [53:47] It is uh very quickly it is not called [53:50] circumcision in Hebrew. It is called the [53:54] uh covenant of circumcision. Brit ma you [53:58] most of you have heard the term bris or [54:01] brit whether it's benet brit or oh so [54:04] and so had a boy next week is the bris [54:07] right okay or the brit. Brit means [54:11] covenant. It's brit ma covenant of the [54:14] circumcision. [54:15] It's the covenant that you engage in [54:18] with God to to [54:21] say that is how deeply I I am immersed [54:25] in continuing being your firstborn, [54:29] being your child, being your chosen [54:30] people, being a Jew, whatever you will [54:33] make of it, uh that I am doing this. [54:35] Now, you will say there are those who [54:37] say, "But isn't it barbaric?" [54:40] Uh let me uh let me tell you that to the [54:43] best of my knowledge the scars in my [54:45] life are minimal. Uh I seem to have [54:48] developed fairly well. Uh life has [54:51] treated me pretty darn good. Uh I have [54:54] not desired to enter a foreskin [54:58] restoration movement. Uh which not only [55:03] exists in America as anything else does [55:07] but is of course headquartered in San [55:08] Francisco. [55:10] uh [55:12] and uh [55:14] uh [55:16] this uh I I I stand in awe I of people [55:22] for whom this is a a big deal. Now I in [55:26] other words a big deal to the point of [55:28] leading a movement against it and so on. [55:30] Let me let me tell you something a a [55:32] dear friend who's a psychiatrist uh Dr. [55:35] Steven Mar UCLA had said about this uh [55:38] and I and I and I I I hasten to add I [55:41] may be getting him not fully because I'm [55:43] not a psychiatrist but he's he spoke of [55:46] the of the profoundity of it [55:51] elementally in the male brain as you [55:54] probably know males are innately [55:56] aggressive okay it is not taught by [55:59] cowboy and Indian movies okay well [56:02] before television men were aggressive [56:05] Okay. [56:08] It is it is in the most primitive level [56:11] of the male psyche apparently and not [56:14] we're not terribly in touch with it [56:16] because we are sophisticated moderns. [56:19] An immediate threat to the male [56:22] dominance of the father comes from the [56:24] birth of a son. And there is therefore [56:28] and and it almost it makes sense when [56:31] you realize the antiquity of [56:32] circumcision and that fathers did it to [56:35] their sons. It is in effect almost a sub [56:39] a subliminal desire to kill the child to [56:44] sacrifice the child which was of course [56:47] uh universal. [56:49] When it is done this way though, the [56:52] father looks at this and goes, "Oh my [56:55] god, I can never do that." And therefore [56:59] it is almost a a total change. He comes [57:03] from aggressor to the child to protector [57:06] of the child as a result of that act [57:10] when done properly. And certainly while [57:13] I am I have I I I don't hesitate to be [57:16] critical of aspects of of Jewish life, [57:19] one thing Jews can say and with general [57:22] pride is that uh physical aggression as [57:27] opposed to verbal aggression uh is uh is [57:30] not a general Jewish characteristic. [57:33] Judaism has done a stupendous job in [57:37] domesticating its males. In fact, one [57:40] may argue it did too good a job. [57:44] A little more macho among Jewish men [57:46] couldn't height. Okay. Uh in some cases, [57:51] uh so but but it is a fact that that [57:55] Judaism did successfully [57:58] uh suppress the the aggress physically [58:01] aggressive aspect of the male which if [58:04] every culture did, the world would be a [58:06] hell of a lot better. Uh obviously [58:09] uh second circumcision is done on the [58:14] organ uh that uh the reproductive organ [58:18] of the male. It is therefore logical as [58:22] it were that the reproductive organ is [58:24] going to be the organ where the covenant [58:26] is is inscribed. You are reproducing [58:30] Jews, reproducing the the the firstborn [58:33] of God uh as it were. And as it is in at [58:38] as it is innocuous in any event unless [58:41] infection sets in etc etc. And might I [58:44] add finally [58:45] uh the pain to an 8-day old uh uh uh boy [58:49] especially with modern implements is uh [58:53] I have been to many uh circumcisions in [58:55] my life. The average crying uh is so [58:59] minimal uh uh that it is it is virtually [59:03] a non-issue. Uh and uh the mother is is [59:07] is horrified in many instances and [59:12] correctly so. Uh we we uh we videoed uh [59:16] our uh uh our son's uh recent [59:20] circumcision 3 three years ago. And my [59:22] wife can't look at that part to this [59:25] day. I mean, he's he's not only healthy, [59:27] he's driving her into an early grave, [59:30] you know? I mean, he's healthy, she's [59:31] getting sick, you know. I mean it, you [59:33] know, at at our age, having a [59:35] three-year-old is a serious workout, to [59:38] put it mildly, especially with a boy. [59:41] And uh so he's fine. She can't handle [59:45] the film. Uh and we don't And it's not [59:47] like we have a close-up. We're not into [59:48] that sort of stuff. Uh uh but uh just [59:52] the mere [59:54] that came from him, which was all that [59:56] did, is enough to send my wife, you [59:58] know, back into the room, you know, with [60:00] her head under the pillow. And I [60:02] understand that and it is dramatic in [60:05] that way. But it is also a way of saying [60:07] I take this very seriously being a [60:09] member of this group. And uh to this day [60:14] uh it is uh uh it is demanded of a male [60:16] convert. May be one of the reasons there [60:19] are far more female converts in Judaism [60:21] than there are male converts. Uh and if [60:24] already circumcised and a drop of blood [60:26] uh merely is taken as a as a as a [60:28] symbolism. [60:30] uh whatever you do think of it, it [60:32] remains central to Judaism and to the [60:36] Torah. And that is why it brings in this [60:38] story uh at this part and again to [60:41] emphasize that uh it is as critical [60:45] for a uh a leader to have the child done [60:48] as anyone else. [60:51] Uh note by the way that it says that it [60:54] was when they lodged that he got sick, [60:58] not while they traveled. [61:00] That too is important. In the book of [61:02] Joshua 5:es 2:7, the Jews were absolved. [61:08] It says the Jews wandering in the desert [61:10] were absolved from circumcision. [61:14] That most of you didn't know that. the [61:16] only time in Jewish history that we know [61:18] of because it would have been dangerous [61:20] and not a time to do it. And that [61:22] generation was absolved wandering in the [61:24] desert. [61:26] Perhaps Moses thought that he was [61:28] absolved during his wanderings in the [61:30] desert and during his sojourn in Midyan [61:34] or perhaps the child was just born prior [61:36] to the to the uh to the trip. [61:40] One more. Uh now the next difficulty [61:45] comes uh in the next sentences she uh [61:50] okay she cut off her son's foreskin this [61:53] is 25 [61:55] and then touched his legs with it whose [61:59] legs [62:02] it might be it might be Moses's legs [62:05] even that isn't clear here okay I would [62:08] just want you to know that uh and then [62:10] said, "You are truly a bridegroom of [62:13] blood to me." [62:14] >> She cannot [62:15] >> in Hebrew h [62:17] >> she cannot say she cannot say to her [62:19] son, "You are my bride." [62:21] >> You you she can she was saying cuz you [62:23] know Hebrew, right? [62:25] >> Yeah. [62:26] >> Yeah. And the word is groom, right? The [62:30] the the word here is literally a groom [62:33] or bridegroom of blood. Who is she [62:35] talking to and what does it mean? Uh it [62:38] is extremely difficult to know except to [62:41] say it could again she could again be [62:44] speaking to either you my husband are a [62:47] bridegroom of blood on the other hand [62:50] you are you in in some ways remember [62:54] katan doesn't only mean I am your bride [62:56] you are my groom katan uh for example [63:00] there's katan tora you have in Judaism a [63:04] lot of terms bridegroom of means means [63:07] uh the the owner of the participator in [63:11] uh so then it becomes more complex who [63:15] is the participator in blood who is the [63:17] owner of the blood it could mean it [63:19] could mean many things I just want you [63:22] to understand that uh in in in uh uh in [63:25] this and the third one makes it even [63:27] more complex when God let him alone she [63:29] added a bridegroom of blood because of [63:32] the circumcision you see so that is why [63:34] it could be the child a bridegroom of [63:37] blood because of the circumcision. How [63:39] could Moses be a bridegroom of blood [63:41] because of this circumcision? You're a [63:43] bridegroom of blood. [63:45] >> Okay. Right. So, all I'm saying is I [63:47] agree. It could be Moses or the child. [63:49] That's all I'm saying. Uh and so there [63:52] is uh it is extremely difficult to know [63:55] uh what um [63:58] uh which it is. The the traditional [64:00] English rendering. This is Sarna. very [64:02] quickly the traditional English [64:04] rendering of the unique Hebrew phrase [64:06] katan damim which is bridegroom of blood [64:08] for which so far no parallel has been [64:11] found in ancient neareastern literature [64:14] if katan possesses its usual meaning of [64:16] groom it would hardly be applicable to [64:19] Moses who by now has been married for [64:22] some time he's already a groom [64:25] conceivably it might be a term of [64:27] endearment addressed to the child and so [64:30] on and so forth and I'm not going bother [64:32] you with more Aadian things. There is [64:34] one possibility though that I found [64:37] interesting. [64:38] Uh in uh in Arabican [64:42] denotes to circumcise as well as to [64:45] protect. [64:47] Okay, this would mean and it's also in [64:50] Aadian which I don't know. Hence the [64:52] enigmatic phrase could convey, "You are [64:55] now circumcised and so protected for me [64:59] by means of the blood of circumcision." [65:01] And that makes sense to me in light of [65:03] the Arabic and ancient Neareastern [65:05] literature what she has said. Whatever [65:08] it might be, it was a very traumatic [65:10] event obviously at uh the uh lodging [65:14] there. I want to read you one more thing [65:15] from uh uh from him. [65:20] See, poor turned to Moses and and he [65:22] says said to him [65:25] again Sarna says it's to the child. [65:27] Casuto says it's to Moses. Surely you [65:30] are a bride blood bridegroom to me. [65:32] Meaning I am delivering you from death. [65:34] Indeed, I am restoring you to life by [65:36] means of our son's blood. [65:40] Again, both make perfect sense. And [65:42] maybe the Torah wanted to be totally [65:44] ambiguous. That is also possible. and [65:47] your return to life makes you as it were [65:49] my bridegroom a second time. Just the [65:52] opposite of what Sarna said. He's [65:54] already a bridegroom. How could she be [65:55] talking to him? And Kasuto says, "No, [65:57] she's talking to him. You're a second [65:59] time my bridegroom." Okay. But this time [66:02] uh through uh through blood. Yes. [66:04] >> Okay. You you're according to um [66:07] scholars and [66:09] >> Kut. Yes. Um does cabalistic um [66:14] interpretation find some subtleties in [66:16] the me or the in [66:18] >> do you know I don't know do you know [66:19] what the cabalistic interpret I I don't [66:21] check cabalistic interpretations you are [66:24] studying with one of the last pure [66:26] rationalists on earth I I am I I uh I [66:31] don't have any problem with kabala it's [66:33] just we all have our own tendencies mine [66:36] is what does the text say and what can I [66:39] learn from it as the text says it. I [66:42] would love to know, frankly, if anybody [66:43] does know what the Cababala would say [66:45] about it. Uh, let me try to finish. Uh, [66:47] I thought I'd get much further, but uh, [66:49] I often think that uh, which is why [66:52] we're on Exodus 4, 4 years later. [66:59] Okay. Uh, let's see now. Where are we? [67:03] 27. [67:05] Okay. And God said to Aaron, [67:10] uh, go to meet uh, Moses in the [67:12] wilderness. [67:14] This is now God speaking to Aaron, [67:16] Moses's brother, right? Remember, he had [67:19] told, God had told Moses, you're going [67:21] to meet Aaron and the elders, and you're [67:23] going to go and so on to Pharaoh and so [67:25] on. Okay? Go to meet Moses in the [67:28] wilderness. He went and met him at the [67:31] mountain of God, and he kissed him. [67:34] Okay? Mountain of God is where they had [67:36] already been earlier where he had had [67:39] the epiphany or theophony. Uh that is [67:42] the the appearance of God at the bush. [67:44] Moses told Aaron [67:48] uh about all the things that the Lord [67:51] had committed to him and all the signs [67:54] about which he had uh instructed him. [68:00] All right. He tells him the entire [68:03] story. He tells to Aaron, Moses does of [68:06] all the things that they are supposed to [68:07] do. Then Moses and Aaron went and [68:10] assembled all the elders of the [68:12] Israelites. [68:17] Aaron repeated all the words that God [68:20] had spoken to Moses [68:23] and he performed the signs in the sight [68:26] of the people [68:28] and the people were convinced. This [68:30] episode of Timeless Wisdom will continue [68:33] right after this. [68:38] Who answers America's call for more [68:40] energy? Our people do. [68:44] They've helped boost Chevron's US energy [68:46] production by nearly 60% in the past 3 [68:49] years, helping fuel national energy [68:52] security and drives down the open roads [68:55] that make America. [68:57] Learn more about what our people do at [68:59] chevron.com/amea. [69:09] Now, back to more of Dennis Prager's [69:12] timeless wisdom. [69:14] Now, here is something that just occurs [69:16] to me. [69:18] Was the were the signs before all of the [69:21] Jews or just in front of the elders? It [69:24] says ham, which means that the whole [69:26] people. [69:28] So, uh, but that's not possible [69:31] unless they are already there. Well, [69:33] it's an interesting I'll have to look [69:35] that up. Anyway, [69:37] uh, and the and the people were [69:39] convinced. 31. [69:42] And they listened. [69:44] Uh, oh, excuse me. And they heard that [69:46] God remembered the children of Israel [69:50] and that he had seen their suffering. [69:53] and they bow down uh in homage. Okay, [69:59] now notice [70:02] who does the speaking in verse 30. [70:05] Aaron. Exactly as God had predicted, [70:09] Aaron will do the speaking for you. And [70:11] sure enough, Aaron does the speaking uh [70:14] for him. Uh now we again it's very [70:19] interesting [70:21] uh in 30 it says and he performed the [70:24] signs in the sight of the people who [70:30] >> it seems like Aaron because it's the [70:32] same verse but it would be odd to me if [70:35] it was Aaron not Moses [70:38] >> because God sent Moses and Moses needs [70:41] the credibility here. [70:43] See, so the odds are it is Moses, even [70:46] though grammatically it would seem to uh [70:49] go to the uh to the subject of the of [70:51] the sentence, which is Aaron. And he [70:54] does the signs. One of the signs, by the [70:56] way, the signs were the rod went into [70:59] the serpent, became a serpent, and then [71:02] back into a rod. And the hand became uh [71:06] scaly and then returned to normal, and [71:10] water turned into blood. Remember those [71:13] are the three signs in the desert. Now [71:15] he performed them. I find this terribly [71:19] human [71:22] that that's the only thing that worked, [71:29] right? I mean, you know, here he gets [71:31] the elders of Israel together and says, [71:34] "I want you to know that God sent us [71:37] specifically my brother." And you know [71:41] these guys are going give me a break. [71:44] Basically that's what is implied here. [71:46] They only believed after they saw these [71:48] three signs. [71:51] And you know it's very human. They're [71:54] suffering all these years. Can you [71:55] imagine somebody says, you know, I'm [71:57] going to save you now. Oh, really? Yeah. [71:59] Sure. And he needed all the signs he [72:01] could get as you will see later because [72:03] things get worse uh before they get they [72:06] actually get better. [72:08] My uh I wrote in my notes here, would we [72:11] be different if someone came along [72:13] claiming to speak on God's behalf? [72:17] Or are we more sophisticated or at least [72:20] expected to be more sophisticated? If [72:23] somebody claimed to speak on God's [72:24] behalf and had a great message and said [72:28] all the right things, you wouldn't, you [72:31] know, you wouldn't really believe him [72:33] either. You would, you would need signs [72:35] also. And I will tell you frankly if [72:38] somebody had these signs today I don't [72:41] even think that would work. [72:43] Today we are so [72:46] I don't know I was thinking of the word [72:48] cynical but I I don't like that word. [72:50] Not because it's not true in certain [72:53] cases but I don't know what we are. We I [72:56] don't think we are receptive. [72:59] Uh we are we're burned a little bit. our [73:02] receptors have been burned after the [73:03] Holocaust, after so much suffering, [73:06] after what we know about the world. Uh, [73:09] seeing so many gimmicks in this world, I [73:12] think if if someone with the right [73:14] message did come along, make scaly hands [73:18] and get get this, you'd say he's a [73:20] magician. He's, you know, that's what [73:22] you'd say. You know, I got a great place [73:24] for you at the uh Magic Castle on [73:27] Sunset. you really have a future uh in [73:30] that work. That's what would be said [73:32] today. Uh rather than uh rather than I [73:35] take you seriously, you wonder then, you [73:38] know, cuz people ask why don't people [73:40] come today messengers from God. Maybe [73:43] there are, but who who would believe [73:46] them? And if you do believe them, you're [73:49] considered a cult. [73:51] And some are cults. Certainly when you [73:54] look at the uh uh at at what was taught [73:57] I mean when David Koresh said he has a [73:59] messenger he was a messenger from God [74:01] and it was among other things [74:03] essentially to be able to sleep with [74:04] everybody's wife okay I mean men will do [74:08] anything to sleep with enough women you [74:10] know and uh he won there were enough [74:14] foolish men and women who believed who [74:17] believed him and uh and and it worked. [74:22] What if somebody came along though with [74:24] great uh uh charisma and ability to [74:30] attract people like Koresh and said, [74:32] "God has communicated with me and uh his [74:36] message is [74:38] that you all have to treat each other [74:41] really nicely." [74:44] I mean, could you imagine? Which is [74:46] exactly what God's message is according [74:48] to Judaism. [74:50] But that person could not get a cult [74:52] together, you know, the nice cult, [74:56] right? These people believe in treating [74:58] people decently. God, are they sick? No, [75:02] it's Isn't that fascinating though? In [75:04] other words, the only people who will be [75:07] believed today who speak in God's name [75:09] for about speaking in God's name are [75:11] people who say crazy things. people who [75:13] would say absolutely wonderful [75:16] Biblebased moralbased ideas would would [75:20] be yawned at. [75:23] So what what you know what what is left [75:26] if the only ones who are believed claim [75:28] I'm the messiah I'm the new I'm the new [75:31] incarnation I I have very little uh [75:34] against the reverend moon and his uh and [75:37] the unification church what is [75:39] derogatorily called mooneyies and that's [75:41] why I even give them the the benefit of [75:43] be calling them the right name but the [75:45] reverend moon says he is the new [75:47] embodiment of of Jesus uh on this earth [75:50] he is a divine being He has a large [75:53] following. Koresh was it said he's a [75:56] divine being. What if you just say God [75:58] sent me to tell you that uh you know X Y [76:01] and Z you don't get a following. [76:04] It's a fascinating uh dilemma that we've [76:07] put ourselves into that only if you [76:09] claim wild things are you taking it all [76:12] seriously [76:14] uh at least in the name of God. I thank [76:16] you so much and I will see you next week [76:19] >> on tomorrow's Sunday fireside chat. [76:22] >> So this is a chance to talk to you about [76:24] what is on my mind. It's completely [76:26] spontaneous and then take your questions [76:28] from literally all over the world and [76:32] thank you for watching. My guest today [76:35] is a woman who makes this all possible. [76:38] I don't exaggerate when I say that. The [76:41] CEO of Prageru. I I'm gonna say [76:45] something very serious before we start. [76:47] Marissa, she's Marissa Stright. [76:51] And [76:52] I [76:54] have always debated the question, how [76:57] much does God intervene in our lives? [76:59] I'm a very big believer in God, but I I [77:01] I don't know if you can know when God [77:04] intervenes in your life. [77:06] People say it and they may be right, but [77:09] I'm very very very rational. That's why [77:12] my Bible commentary is called the [77:13] rational Bible. And so I I don't know [77:17] when something happens, did God [77:20] intervene or not? But I can say this, [77:25] if God did intervene in sending Marissa [77:28] to me, it sounds very reasonable. [77:33] It's a good assumption. I can't say it [77:36] for sure. I don't know God's mind, but [77:38] it's as pretty as close as you can get. [77:41] >> Join us tomorrow to hear more on [77:43] Timeless Wisdom with Dennis Prager. [77:46] Visit dennisprager.com for thousands of [77:49] hours of Dennis's lectures, courses, and [77:51] classic radio programs, and to purchase [77:54] Dennis Prager's Rational Bibles. [77:59] We want to take just a second to thank [78:01] the team at Life Audio for their [78:03] partnership with us on the podcast. Go [78:05] to lifeaudio.com to find dozens of other [78:07] faith- centered podcasts in their [78:09] network, including shows about prayer, [78:11] Bible study, parenting, and more. [78:16] >> Once in a generation, a podcast comes [78:18] along with the power and eloquence to [78:20] inspire us all. [78:23] This show will entertain you while you [78:25] wait for that one. Join two best [78:27] friends, author and former history [78:28] teacher John Driver and comedian Johnny [78:30] W for hilarious and authentic [78:32] conversations about life, history, [78:34] culture, faith, and everything in [78:35] between. 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