Transcript [00:02] life audio [00:04] >> on today's episode of Timeless Wisdom. I [00:07] mean I think if God appeared to me [00:09] certainly yes sir absolutely that's [00:12] correct creator of the universe sees DP [00:14] and the answer is yes that is what you [00:17] would think but it never happens that [00:20] way it only happens that way after the [00:23] immense faith develops like with Abraham [00:26] and and his son to go and and sacrifice [00:29] his son here it's developing now take [00:34] take the snake by the tail and what is [00:36] the next heard it and he took it by the [00:39] tail. [00:39] >> That's coming up on Timeless Wisdom with [00:41] Dennis Prager. [00:43] >> What happens when faith and mental [00:45] health meet for real? [00:46] >> What's up? I'm Grace Graver. [00:48] >> Welcome to Breaking Through with Grace [00:50] Greyber, a podcast for honest [00:51] conversations about anxiety, trauma, [00:53] healing, hope, and the God who never [00:55] backs away when life gets heavy. [00:57] >> We are going to talk about everything [00:59] mental health. No pretending, no perfect [01:01] answers, just real stories, real faith, [01:04] and a reminder that you're not alone. [01:06] >> Get ready. You're going to be absolutely [01:08] obsessed. [01:08] >> Breaking through with Grace Graber, [01:10] available now wherever you get your [01:12] podcasts. Welcome to Timeless Wisdom [01:15] with Dennis Prager. Here, thousands of [01:17] hours of Dennis's lectures, courses, and [01:19] classic radio programs. And to purchase [01:21] Dennis Prager's rational Bibles, go to [01:24] dennisprager.com. [01:26] We uh left off last week with God giving [01:28] an informative, highly informative [01:31] response to the question, what is your [01:34] name? I am who I am, which I made clear [01:38] to you is not that informative. [01:42] Uh when you cuz as I said, if someone [01:44] came to your door and said that, you [01:46] would not have learned much. The point [01:49] uh being again I am convinced since God [01:52] never uses the term again [01:54] that what we have here [01:57] uh is God speaking [02:00] to future generations that will be able [02:03] to think more in the abstract than the [02:06] Jews were at that time. And it's part of [02:08] the eternal relevance of the Torah. If [02:10] it were not, you would not be here [02:12] tonight uh studying with me uh 3,000 [02:16] years later. I mean, think about it. It [02:18] gives you gives me the chills to think [02:20] that we are studying this. If somebody [02:23] would have said to uh [02:25] a a Jew at the time, you know, uh 3,000 [02:28] years from now in a part of the world [02:30] you didn't even think existed, [02:33] people will be gathered in a room which [02:36] will be conditioned will have [02:38] conditioned air [02:40] so that it will not be nearly as hot as [02:42] here. Uh they would uh have been very [02:46] impressed. to say the least. We are in [02:49] Exodus 3, my friends. We are up to verse [02:54] verse 16. [02:57] Does that accord with all of your uh [03:00] with your calculations? Yes. [03:04] All right, ladies and gentlemen. [03:08] Uh we have he has given the objections [03:11] first objection [03:13] to God. God is asking Moses to go to [03:16] Egypt and uh he had his objection. [03:22] The second the first one was who am I? [03:26] The second one is who are you? Or more [03:30] specifically what who shall I say sent [03:33] me? [03:35] And he's trying to get out of it. Moses [03:38] is but not uh nobody gets out of God's [03:41] call. Very successful. not as excitable. [03:45] Hold on a minute, there's another day or [03:47] there are more important issues to get [03:49] to get angry about. Uh that is uh that [03:53] those are some of the advantages of [03:55] aging. Uh without getting into this [03:58] topic which is worthy of its own [04:00] discourse. I believe that in the 60s [04:03] many bad things happened. A couple of [04:05] good things but mostly bad in America. [04:08] One was the the youth mania of our [04:12] society. Young is good, young is better. [04:15] The young know what they're doing. The [04:16] old don't. The old screwed it up. The [04:18] young are going to fix it up. [04:21] Uh and this uh but ironically, my [04:24] friends, I hold responsible the older [04:26] generation. [04:28] Uh it didn't stand firm. [04:31] The example that I give is uh colleges [04:34] where uh I was a college student in the [04:37] late 60s and early 70s and I remember [04:41] when students would uh would have sitins [04:45] and make demands called non-negotiable [04:47] demands which is a euphemism for being a [04:50] baby. That's what babies do. They make [04:53] non-negotiable demands. [04:55] uh every college administration I re I [04:58] know of gave in and in in effect said [05:02] you know what at 19 you do know better [05:05] than we do at 55 60 65 that's what the [05:09] message was you pick your curriculum [05:13] even though we have a PhD in education [05:16] uh and have lived two to three times [05:19] longer than you we still don't know what [05:22] you should study you know what you [05:23] should study [05:25] That's what college administrators [05:28] uh next to trial lawyers, my least [05:31] favorite group of Americans [05:34] with the acknowledgement that there were [05:35] some wonderful people in trial on [05:37] wonderful college administrators. But [05:39] but uh all kidding aside, ironically, it [05:43] was the older generation that exceeded [05:46] to the youth mania. But in ancient [05:49] Israel and in and in parts rest of the [05:52] world, being old was a uh was something [05:57] worthy of reverence. You got up. Uh we [06:00] were taught as kids you get up if [06:02] someone older than you comes into the [06:03] room. How many parents teach kids that [06:05] today? [06:07] Uh we do, but uh I'm not sure that most [06:11] parents do that. So you have here uh go [06:14] and uh and assemble the elders. That's [06:17] exactly what it is. Uh, by the way, the [06:20] word for elder in Hebrew [06:23] is, uh, I never figured it out which [06:26] came from which. Zakane means elder. [06:30] Zakan means beard. And I didn't know if [06:34] beard came from the word elder or elder [06:36] came from the word beard. But they are, [06:39] except for a little vowel underneath the [06:41] cuff, the same word. [06:44] uh which doesn't mean that women cannot [06:45] be elderly uh but it just is related and [06:49] I just wanted to make that clear [06:53] uh go and uh go and assemble the elders [06:56] of Israel and say to them in other words [07:00] to put us back in context remember God [07:02] is saying what he should say his name is [07:05] what Moses should say God's name is to [07:08] the Israelites to the Hebrews right [07:12] it is apparent to God that and to Moses [07:16] I am who I am won't work. So Moses [07:20] clearly doesn't react except probably [07:22] with a look like I needed this badly and [07:25] God keeps talking. You have no reaction. [07:28] Isn't that interesting when he says I am [07:31] who I I am. Remember it says in 15 and [07:34] God continued this is my name you know [07:37] forever. This is the way I will be [07:39] called. This is the way I'll be [07:41] remembered uh throughout the [07:42] generations. [07:44] God doesn't even bother waiting for [07:45] Moses's objection, which would be with [07:48] all respect, oh O Lord, this wouldn't [07:51] work. So God continues to talk because [07:54] it's so clear this isn't going to work. [07:57] So now he says, go and assemble the [07:58] elders of Israel and say to them, uh, [08:01] Jehovah, I'm using the word, the [08:03] anglicized word of God, so you'll [08:05] understand what's being used there. [08:07] Jehovah is the personal God and the God [08:09] of the Jews. Elohim, God is the God of [08:12] the universe and of the world. So you [08:14] have both. Jehovah, the God of your [08:18] fathers, [08:20] appeared to me. [08:22] Okay, this is what you're to say to the [08:24] elders to introduce yourself. Remember, [08:27] Moses has three selling jobs to do. To [08:31] the elders of Israel, to the Jews [08:35] generally, [08:36] and to Pharaoh. I mean, that's quite a [08:39] that's quite a thing to show up in Egypt [08:41] and just say, "Hi, I'm here to save [08:43] you." [08:45] So, this is what you say to the elders. [08:48] I, the uh Jehovah, the God of your [08:52] fathers, the God of Abraham, Isaac, and [08:54] Jacob, appeared to me [08:57] saying, "I remember, [09:01] I have taken note of you." At the end of [09:04] Genesis, Joseph just before he dies uses [09:09] these words, the same Hebrew word pode [09:13] or pode pakari, which is which is an [09:17] interesting usage of the word I take [09:19] note or remember. And so it's itarkens [09:22] back to the prophecy of Joseph speaking [09:25] to the children and the brothers. God [09:27] will take you out. Okay? God will take [09:30] you. the Jews remember you and take you [09:32] out. I I remember you. I take note of [09:36] you and of what is being done to you in [09:38] Egypt. [09:39] And I have declared [09:42] I will take you out of the suffering of [09:46] Egypt to the land of the Canananites, [09:48] the Hittites, Amorites, Perizzites, and [09:51] Yehabim Jebusites to a land flowing with [09:54] milk and honey. Last week I explained [09:56] milk and honey to you. They are not the [09:57] milk and honey that we think of as milk [09:59] and honey. They will listen to you. God [10:03] tells Moses exactly what will happen so [10:07] that first of all he has confidence [10:10] uh that it will work and secondly he [10:12] will know how to react when he is there. [10:14] Ah oh this is what will happen then I do [10:16] this I it it and why is that? So that [10:20] the reader and Moses never mistake for [10:22] one second that it is God taking the [10:26] Jews out of Egypt, not Moses. I am [10:29] directing a play. You are an actor in it [10:33] is in effect what God is saying uh to [10:36] Moses. [10:38] They will listen to you. Then you shall [10:41] go [10:43] uh you and the and the elders of Israel [10:46] shall go to the king of Egypt and tell [10:48] him and say to him God [10:53] uh Jehovah the God of the Hebrews very [10:57] rarely used like that but and I will [10:59] explain why it is uh called to us or [11:04] manifested himself uh to us [11:07] uh now which is interesting he's [11:09] including uding the elders [11:12] whereas in fact God has only manifested [11:14] himself to Moses [11:18] uh has manifested himself to you could [11:20] only imagine he shows up with the elders [11:23] there are two problems if he'd say the [11:24] whole truth and he'd say uh God uh [11:28] manifested himself to me to which [11:30] Pharaoh would say so what are these guys [11:32] doing with you and the other thing is [11:34] he's dealing with Jews [11:37] you think the elders are going to show [11:38] up if Moses takes all the credit. [11:41] I mean, just think of the board of [11:43] directors of any of your synagogues [11:46] and you have an idea what Moses had to [11:48] deal with. And uh God appeared to us [11:53] uh and now [11:57] uh [11:58] we would please like to go. I'm trying [12:01] to uh translate again as I tell you I [12:03] try to translate literally even if it's [12:05] not elegant. So you'll have a an idea of [12:07] the text uh for uh through the a [12:10] distance of 3 days in the wilderness and [12:14] we will uh make sacrifice to uh god our [12:19] lord. [12:20] >> This episode of timeless wisdom will [12:22] continue right after this. [12:23] >> This sentence is uh needs some [12:25] explanation my friends. Okay. First of [12:28] all why the introduction god of the [12:31] Hebrews to Pharaoh? [12:34] The reason uh is is important. [12:37] God [12:39] gods to the ancients [12:42] uh were gods of your your clan, your [12:47] people, your your nation. But nation is [12:51] a modern term. Your people might be the [12:53] best. Not there was no such thing as a [12:57] god of the universe. [12:59] This is a totally new invention of the [13:02] Jews that there was a God of the [13:04] universe. [13:06] Uh [13:08] God was my God. In the ancient world, [13:12] ironically to us who venerate tolerance, [13:16] Judaism was less tolerant of other gods [13:21] than pagans were. [13:24] In the pagan world, it was a much [13:26] simpler idea. You have your gods and I [13:30] have my gods. And for example, if your [13:33] nation conquers mine, then clearly your [13:36] god is stronger. So we will begin to [13:38] worship your god. But in the meantime, [13:40] it's clear you have yours and I have [13:42] mine. It's somewhat like a team mascot. [13:46] I mean, that's really what the gods were [13:48] in some ways. [13:50] uh Judaism came along, the the Jews come [13:52] along and say, "No, all of your gods are [13:55] nonsense." [13:57] Uh this is a drastic uh reformulation of [14:00] the understanding of God in history. And [14:04] the point here is to challenge many of [14:06] you, I am sure, because of the modern [14:10] veneration of the term tolerance. [14:14] Judaism is not tolerant of other gods. [14:17] It is tolerant of other religions. It is [14:20] not tolerant of other gods. [14:23] >> This episode of Timeless Wisdom will [14:25] continue right after this. [14:31] Who answers America's call for more [14:33] energy? Our people do. [14:37] They've helped boost Chevron's US energy [14:39] production by nearly 60% in the past 3 [14:42] years, helping fuel national energy [14:44] security and drives down the open roads [14:48] that make America. [14:50] Learn more about what our people do at [14:52] chevron.com/amea. [15:01] Now, back to more of Dennis Prager's [15:04] timeless wisdom. In other words, you can [15:07] worship God the way you want. Judaism [15:10] has no uh call in it for Christians to [15:13] become Jewish, for Muslims to become [15:15] Jewish, for deists or for monotheists to [15:19] be more precise to become Jewish. It's [15:22] you're certainly welcome and Jews should [15:24] be more welcoming, but that's totally [15:26] separate issue. But it has no tolerance [15:29] for other gods. That's false and it [15:32] ruins the world in in in the view of the [15:35] Torah in the view of of classical [15:37] Judaism. [15:39] And in this regard, it is not a tolerant [15:41] religion. But I don't say that as a [15:44] negative. I say that as a positive. I [15:46] mean e no matter how tolerant you might [15:49] be, there are things you don't tolerate. [15:51] I assume [15:53] uh you don't tolerate murder obviously. [15:56] But in even in the realm of belief, [15:58] there is an intolerance in Judaism. [16:00] Other gods are false. We won't kill you [16:03] because you have other gods. That's a [16:05] separate issue. But we do not tolerate [16:08] the idea. It is not worthy of respect. [16:12] If tolerance means to respect other [16:14] things, other ideas are fine. Not this [16:17] one. There is one God for Egyptians, one [16:20] God for Jews, one God for everyone in [16:23] the world. That is the basic Jewish [16:25] premise. That is the point of the Torah. [16:27] That is the point of Judaism. [16:30] He is introducing God to Pharaoh in the [16:33] only way Pharaoh understands. If he had [16:35] come in and said, "I want you to know [16:36] the God of the universe came to us, [16:39] Pharaoh would think he were drunk. It [16:42] would have been Sanskrit to Pharaoh." [16:46] That is the irony here. The truth to [16:48] tell, it would have been Sanskrit to [16:50] most of the Jews. [16:52] That is why he's introducing God to the [16:54] Jews as the God of Abraham, Isaac, and [16:57] Jacob. The Jews were not particularly [16:59] more advanced than Pharaoh. Some may [17:02] have still had a notion of God created [17:04] the world, but the odds are most of them [17:07] also saw God in a very provincial way. [17:10] God is not Jewish. [17:13] God is Jewish is as heretical as God is [17:17] Egyptian to Judaism. [17:20] You with me? That's very important. It's [17:23] a heresy. The idea God is God. [17:27] God is not any ish. [17:30] God is God and God is everybody's God. [17:33] And and it is we'll be on this session, [17:37] but it is the task of the Jews to bring [17:39] the world to recognize the one God for [17:42] reasons that are uh we'll get to [17:45] sometime and I've certainly written [17:46] enough on it for you uh for you to [17:49] peruse. Okay. So that is why he says to [17:52] Pharaoh, God of the Hebrews. [17:56] Now notice the interesting thing that he [17:59] is to say to Pharaoh, we would please [18:01] like to go for 3 days into the [18:03] wilderness uh to uh make sacrifices to [18:06] our God. [18:09] Doesn't that strike you as a strange [18:11] request? I thought that he went to to [18:12] get the Jews out of Egypt, not to have a [18:14] 3-day sbatical. [18:17] Right. It's interesting, isn't it? It's [18:20] perplexing. [18:22] It should have been you go to Pharaoh [18:24] and you say, "The God of the Hebrews [18:25] said, "Let my people go. Goodbye. We've [18:28] had enough of this slavery." No, we [18:31] would like to go for 3 days into the [18:33] wilderness and worship our God. [18:36] So why does it have it that way? And the [18:38] truth is that is exactly what is asked [18:40] in the beginning. [18:43] The reason I think is [18:48] uh [18:54] I think there are there are there are um [18:58] well the biggest reason I believe [19:00] because it's a tough it's a tough issue. [19:02] I think the biggest reason is to show [19:07] that Pharaoh would not even allow a [19:10] three-day break. [19:13] It's to show him, Pharaoh, and the Jews, [19:17] the unreasonleness of the of the [19:20] ultimate slave master. After all these [19:24] hundreds of years in slavery, they can't [19:26] even take a three-day break. [19:30] So, that's because, you know, remember, [19:32] he's negotiating with Pharaoh. You don't [19:35] negotiate with your ultimate. You ask, [19:37] "Can I have this at least?" And even [19:40] that will be refused. Okay. There is [19:44] another reason too however which was has [19:47] been raised by a number of commentators [19:51] uh and that is what he is asking of [19:55] Pharaoh is anathema to Pharaoh. [19:59] A big part of the exodus from Egypt is [20:03] to show the Egyptians and the Jews who [20:06] God really is. to show Egyptian religion [20:09] is false and to show worship of the one [20:11] God is true. What does that have to do [20:14] with sacrifices? [20:18] A big part of the pantheon of deities in [20:22] Egypt were animals. [20:26] to say to Pharaoh, "Let us go for three [20:29] days and sacrifice animals [20:32] uh would would I, you know, the only [20:35] bizarre analogy I could think of is that [20:38] weird artwork, Piss Christ, where they [20:42] had this artist, so to speak, threw a [20:44] crucifix into a jar of urine of his [20:47] urine and called it art." Would you say [20:49] that that's an affront to Christians? Of [20:51] course it is. Imagine asking let us go [20:55] for 3 days and throw crucifixes into [20:57] jars of urine would it would be the anal [21:01] analogous to saying to Pharaoh let's go [21:03] out three days so we can sacrifice [21:06] animals [21:08] we are playing with what you worship [21:13] we are sacrificing them now this uh this [21:17] is a tough and important issue which [21:19] again and my whole point of doing this [21:22] owe all his work is to show the [21:24] relevance of the Torah to modern time. [21:27] Otherwise, I mean, I'm not interested in [21:29] ancient literature as literature. [21:32] This raises another difficult issue. [21:34] I've challenged you with the issue of [21:35] tolerance. Here is another difficult [21:37] one. [21:39] The whole issue of animal eating and [21:41] animal sacrifice, which again will be [21:43] worth worthy of its own very long [21:46] discourse, especially when we get to [21:47] Leviticus. But a word needs to be said [21:50] about it now. [21:52] It is natural to worship animals. [21:56] >> This episode of Timeless Wisdom will [21:59] continue right after this. [22:04] Who answers America's call for more [22:06] energy? Our people do. [22:10] They've helped boost Chevron's US energy [22:12] production by nearly 60% in the past 3 [22:15] years, helping fuel national energy [22:18] security and drives down the open roads [22:21] that make America. [22:23] Learn more about what our people do at [22:25] chevron.com/amea. [22:35] Now, back to more of Dennis Prager's [22:38] timeless wisdom. One of the greatest [22:41] teachings of Judaism and and the one [22:43] that is most perhaps most difficult is [22:46] that that which is natural is not [22:49] necessarily good. [22:52] Natural and desirable are very [22:55] different. Give a simple example. It is [22:58] natural to be polygamous [23:01] for me most people. Okay. Well, I'll be [23:03] I'll be very delicate about it. And most [23:06] of them are known as male. [23:08] It is not natural to be monogous. [23:13] But it is desirable to be so. It is good [23:17] to be so. [23:19] Nature natural and good are not the [23:23] same. [23:25] There it's it's constant. When people [23:27] tell me you use it all the time, we all [23:30] do. When somebody does something [23:31] obnoxious, what is a common statement? [23:34] It's human nature. It's human nature to [23:37] open up somebody else's mail. It's human [23:39] nature to gossip. It's human nature to [23:42] take unjust revenge. It's human nature. [23:45] It's human nature to to drive up the [23:47] diamond lane if you have only one person [23:49] in the car. I mean, it's human nature to [23:51] do all miserable things. Of course, it [23:53] is not human nature to wait in line. [23:56] Waiting in line is not natural. [24:00] It is natural to worship animals. [24:06] The overthrowing in which we are living [24:08] through the overthrowing of the Jewish [24:11] and Christian traditions known as [24:13] Judeo-Christian morality in America [24:15] today [24:17] is being done by natural man. [24:21] The people who want to act in accordance [24:24] with nature versus the anti- nature. Not [24:29] in the sense that it wishes to destroy [24:31] the natural world, but anti-human nature [24:35] and anti- nature as deity ideas that [24:38] came through Judaism and Christianity [24:41] through the Hebrew Bible and the New [24:42] Testament and built through their [24:44] religions. This is very difficult to [24:47] understand or not understand to [24:49] appreciate because a lot of people side [24:51] with the natural. The natural seems the [24:54] way. And as an example, the attitude [24:57] towards animals, [24:59] the biblical attitude toward animals is [25:02] very clear. They m they are to be used. [25:06] They are not to be abused. You must [25:09] safeguard them from unnecessary [25:12] suffering, but they are not your equal. [25:16] And they are to be used. They were [25:18] created for you. And that would include [25:22] the ability to sacrifice them. I'm not [25:25] saying it's a good thing for us today, [25:28] but I'm saying that in its context, it [25:30] is fine. And as I've always pointed out, [25:33] if you ever ate a hamburger, you are in [25:36] no position to look down upon animal [25:39] sacrifice [25:41] because I would argue that it is that an [25:43] animal sacrifice to God can raise you to [25:46] a higher level than a Big Mac. [25:49] Right? All things being equal, Big Mac [25:51] has no potential to elevate you [25:53] spiritually. Uh, a a well done animal [25:56] sacrifice might. I'm not calling for its [26:00] restoration, but I'm asking you to [26:02] understand what is involved here. It is [26:05] very tempting to worship animals. [26:09] And part of what the Israelites are [26:11] doing in Egypt is announcing to [26:13] themselves first and foremost and [26:15] secondly to the Egyptians, these are not [26:18] gods. they can be sacrificed. [26:21] So now understand in part what they're [26:24] saying to Pharaoh. Let us go away from [26:26] slavery. Let us worship our god who [26:29] isn't your god and let us do it by [26:31] sacrificing your gods. Now do you [26:34] understand why he may have said no. [26:38] Okay, big deal this request that was not [26:41] apparent. Got to write it down please. [26:42] Otherwise I'm I'm okay. Please, I'm I [26:45] love taking questions and I leave time, [26:47] but I know what'll happen if we do it in [26:49] the middle. [26:50] So, that is what you are to ask Pharaoh. [26:54] And uh then in verse 19, God tells him [26:58] exactly what Pharaoh's response will be. [27:01] And I know that the king of Egypt uh one [27:06] second will not allow you [27:10] uh uh to go [27:15] He will not allow you uh to go uh unless [27:19] there is a big and mighty arm. In other [27:22] words, he won't let you go. If he does, [27:25] it will only be through power uh that he [27:28] will allow you, not through requests. [27:30] Okay, you with me? Now, we have a [27:33] problem here. What's the problem? God [27:35] telling [27:37] person X what person Y will do. [27:42] What happened to freedom of choice? [27:45] Doesn't Pharaoh have the freedom? What [27:47] has happened to Pharaoh's freedom to say [27:49] yes? [27:51] If God tells him that Pharaoh will say [27:54] no, isn't God saying Pharaoh has no [27:58] freedom of choice? [28:01] Is that question? Okay. [28:04] Uh, [28:08] a word about this. The the Jewish notion [28:11] of personal freedom is was was stated [28:15] well by mymonities, the greatest Jewish [28:17] philosopher. Actually, no. I believe [28:19] that this is pre I think it predates my [28:21] monities, but but it certainly appears [28:23] in him. [28:26] Everything is foreseen, [28:29] but freedom is given. [28:33] How does God know the future and yet you [28:37] retain your freedom of choice on how to [28:39] act? [28:41] All right, very briefly because we're [28:43] going to return to this too when God [28:45] hardens Pharaoh's heart uh later on. Uh [28:49] although that is is has a separate [28:52] answer but very briefly there are two [28:54] answers that I could I could give you. [28:57] One is to anthropomorphicize it for a [29:00] moment and by telling you how even in [29:02] your life you can know the future and [29:05] yet people have freedom and I use a [29:08] freeway analogy. You are driving north [29:10] on the San Diego freeway and you pass an [29:13] accident going that is going south. [29:17] Okay, it has stopped cars [29:21] at if you drive a mile, the cars are [29:24] still coming south at 55 65 miles hour. [29:29] You know, they're going to have to stop [29:32] in about a minute, [29:34] right? [29:36] H do they not have freedom not to stop? [29:39] They have freedom not to stop. They [29:41] could crash into cars. They have that [29:43] freedom. But you know that they will [29:46] stop. Okay. Now, if people can know what [29:50] others will do in a circum circumstance [29:54] and we are not knowers of the future and [29:57] yet people have freedom, so much more so [30:00] can God know it. You know that under [30:03] circumstance X, an accident, a jam [30:06] breaks work, people will stop. [30:10] And yet they have the freedom [30:12] theoretically not to. [30:15] So too, God knows under these [30:17] circumstances, Pharaoh thinking he's [30:19] God, [30:21] uh the Jews being slaves all these years [30:25] and giving him a great deal of bounty uh [30:28] as a result. Uh the request being [30:31] absolutely absurd in his eyes, he's [30:34] going to say no. [30:36] It doesn't take God to know this, but [30:38] God is telling you anyway. Are you with [30:41] me? So that's how you reconcile God [30:44] telling the future and still Pharaoh or [30:48] anybody else retaining freedom of [30:50] choice. One other point, [30:53] we moderns live in a time wherein we are [30:58] very aware of very deep deeply circum [31:02] circumscribed [31:04] freedoms that we have. We call them for [31:08] example genes and upbringing. [31:11] I can tell you as a as a virtual fact [31:15] like two and two is for if you grew up [31:17] with an alcoholic parent you will have [31:20] to deal with that problem. [31:22] It can be dealt with through through [31:26] work on oneself through therapy uh [31:29] through love through many things but [31:31] there is no question it is it is a given [31:33] in life that you have to deal with a [31:36] problem if you had an alcoholic parent. [31:39] your freedom was thereby in some way [31:42] circumscribed, [31:45] right? [31:46] But but that holds for a hundred things. [31:49] If your parents told you if you don't [31:52] get good grades, you don't get their [31:54] love, [31:55] it had it had it its impact on you. [31:58] Obviously, any way in which your parents [31:59] raise you will have an impact. All [32:02] right. And what about genes? I'm just [32:05] reading an article about the two [32:08] identical twins. It's very very rare [32:10] that this has happened. So, so it's it's [32:13] not easy to know how accurate the study [32:15] is or at least how generalizable it is. [32:18] The study may be accurate of two girls [32:22] at birth adopted by different families [32:25] yet identical twins. [32:27] Okay, identical and who turned out [32:30] incredibly similar in personality [32:32] traits. both ha both had an onset of [32:35] depression at the same age of about [32:38] eight and it and they though they were [32:41] raised in quite different types of [32:42] homes. Do we have freedom? [32:46] Well, it's a very difficult subject. We [32:50] have some freedom. We don't have total [32:52] freedom. Obviously, you don't you were [32:55] if you were raised in America, you [32:57] didn't have the freedom to experience [32:59] Japanese culture. I mean it's it's a [33:01] it's a self-evident almost silly silly [33:05] self-evident but nevertheless there are [33:07] freedoms that you have uh or abilities [33:10] that are circumscribed because of where [33:12] you grew up in what culture. So before [33:16] you before you again say well wait a [33:19] minute this all knowing God you know he [33:22] uh he he circumscribes our freedom what [33:25] do you think genes and nurture do? [33:29] There is one freedom therefore that I [33:32] believe we do have under either a [33:34] secular although not if you take [33:37] secularism fully I don't think but but [33:40] in other words whether you adopt the [33:42] genes and nature nurture circumscribe or [33:45] the divine uh and that is the moral [33:49] freedom. We have moral freedom. [33:52] Even the child of an alcoholic has the [33:55] freedom to choose whether to be a cruel [33:57] or a decent human being. [34:00] you you have the freedom to choose uh uh [34:04] between options with regards to good and [34:08] bad. What about children who were raised [34:10] though conscience-free? [34:12] These uh the answer the traditional [34:15] Jewish answer is that before 13 you may [34:17] not have that freedom. That's why bar [34:20] mitzvah has significance in Judaism. Not [34:22] because of the gifts you receive, but [34:24] because of the freedom that you are the [34:26] moral freedom that you are now endowed [34:28] with. Uh in other words, there's a cut [34:30] off age. At 13 you are held responsible. [34:34] In fact, I have used I have applied that [34:36] to the question asked to me at at what [34:39] age would you try murderers as adults? [34:42] And I say from 13 on. Any of you with a [34:45] 13-year-old knows that at 13 they know [34:48] murder is wrong. [34:50] To argue this is just a child uh is is [34:53] to me to uh to stretch the word child [34:56] beyond a meaningful I I mean uh be [34:59] beyond meaning. There are obviously [35:01] things that uh a 13year-old does not [35:04] know. Uh but uh that murder is wrong is [35:07] not one of them. Uh but anyway, putting [35:09] those aside, there is moral freedom. [35:12] That that is the one freedom we still [35:14] have uh uh according to uh according to [35:18] the Torah, according to Judaism. Why is [35:20] God telling Moses exactly what will [35:22] happen? For two reasons. One, so that he [35:25] doesn't get frustrated. [35:27] He's going to go to Pharaoh and Pharaoh [35:29] is going to say, "What are you crazy?" [35:31] And uh what happened to the water? I was [35:33] Yeah, thanks. Thanks a lot. Uh he's [35:36] going to go to Pharaoh. is going to say [35:37] no way. And Moses is going to sulk. [35:40] God's don't sulk. Don't get frustrated. [35:43] He's going to let you go eventually with [35:45] great might as you will see. But I want [35:47] you to know what's going to happen. [35:49] Which is a very good thing when you go [35:51] to negotiate. We should all have God on [35:53] our side. You imagine you go in for a [35:55] raise. Listen, the boss is going to say [35:57] no, but a couple of miracles later, [36:00] you're going to get your rates. [36:02] We don't all have uh those uh that [36:04] ability. This episode of Timeless Wisdom [36:07] will continue right after this. [36:13] Who answers America's call for more [36:15] energy? Our people do. [36:19] They've helped boost Chevron's US energy [36:21] production by nearly 60% in the past 3 [36:24] years, helping fuel national energy [36:27] security and drives down the open roads [36:30] that make America. [36:32] Learn more about what our people do at [36:34] chevron.com/amea. [36:44] Now back to more of Dennis Prager's [36:47] timeless wisdom. Uh we are at verse 20. [36:51] So, I will stretch out my hand [36:54] and I will hit [36:58] uh [36:59] beat, smite [37:01] uh Egypt with all of my wonders uh which [37:05] I will uh create make in its midst and [37:08] after that he will send you out. Okay? [37:13] So, please understand the negotiating in [37:15] the final analysis is not is a charade. [37:18] The real reason he's going to let you [37:20] out is because of my wonders that I'm [37:21] going to work in his midst. [37:24] But [37:26] but still it's important for everyone to [37:29] know that mo that that first before any [37:32] plagues uh Pharaoh was asked. Okay. It's [37:36] important for history. It's important [37:38] for us to learn you don't rely on God's [37:41] miracles. It's a very basic Jewish idea [37:44] as well. Do not rely on a miracle. uh [37:48] you have to do what you can do and if I [37:49] decide to make miracles that's that's [37:51] what I'll do. 21 [37:55] and I will uh [37:59] I will give the uh [38:03] yeah well the translation is I will [38:05] dispose the Egyptians favorably toward [38:07] this people. Uh which is one possible. [38:10] Anybody have a different translation for [38:12] that? [38:14] This is I will dispose the Egyptians [38:17] favorably toward uh uh toward this [38:19] people. Anybody have a different one? [38:22] Yeah. [38:25] Okay. I will give them favor in the [38:27] Okay. So, fair enough. So, that's pretty [38:28] universal. Uh in other words, I in the [38:32] Egyptians eyes, I will I you will you [38:34] will find favor and it will come to pass [38:38] that when you go, you will not go [38:42] empty-handed. [38:44] Okay. [38:47] Now, here [38:49] this this is a very very sad uh thing. [38:53] The way it's translated, I am annoyed [38:56] because there is no excuse for the first [38:59] error. Do most of you have borrow as the [39:02] word? [39:04] For the life of me, ladies and [39:06] gentlemen, I don't understand it because [39:09] it is not what it means. It's wrong. [39:13] What you have? Does anybody not have [39:15] borrow? [39:16] What do you have? Ask what translation. [39:20] King James. [39:22] I mean, I have the translation done, you [39:24] know, in our lifetime. And you'd figure [39:26] with the modern scholars, they would do [39:29] better than King James. Sometimes they [39:31] do, but King James is right. They will [39:34] ask. I mean, it's very simple Hebrew. [39:38] Herz has asked ironically that's the [39:41] 1917 Jewish publication society the [39:44] which was also correct and the newer [39:47] JPS1 is not they will ask not borrow [39:52] borrow it's like you know what this [39:54] borrow would be reminds me of it's like [39:56] you go to the next table at a restaurant [39:58] can I borrow your salt are you going to [40:01] return the salt you take [40:05] no I mean it's it's it's a funny use of [40:07] the [40:08] If it is borrow, it's in that sense [40:10] borrow forever. [40:12] All right? But at least there you can [40:14] return the salt shaker and what's left. [40:15] But here you don't even have that [40:17] implication. It is ask. Each woman shall [40:22] ask or request. That's the Hebrew. Ask [40:25] or request from her neighbor. [40:30] And the one who lodges in her house [40:34] objects of silver and gold [40:39] and clothing, [40:42] and you will put them, namely the [40:45] clothing, on your sons and daughters. [40:50] Now, does everybody now have for the [40:53] rest of it, and you will strip the [40:55] Egyptians? [40:56] What do you have to spoil? Anybody have [40:59] a different one? Plunder. Okay. Sorry. [41:06] FDL. [41:08] Oh, empty out. Okay. [41:11] You sure it wasn't FDL? [41:16] FDR. That's right. Yeah. [41:19] Uh, [41:21] okay. The the the uh let let me first [41:25] Dale deal before I do the despoil. Let [41:28] me deal with the request part. It's not [41:30] borrow. It's request or ask. Okay. [41:36] The uh and there are two reasons for [41:38] asking for uh all of this uh money. [41:43] Uh one is they deserve it because of all [41:46] the years of slavery. Okay. I don't [41:49] think you would have had a problem with [41:51] and I will take the Jews out of Germany [41:53] and they will ask Germans for their [41:55] money. [41:56] Okay. And this is hundreds of years of [41:58] slavery. [42:00] Uh [42:02] it is, I think, very powerful. A there's [42:05] a very powerful lesson here. And that's [42:07] why I'm annoyed with the borrow and the [42:10] other stuff. [42:12] It is request or ask. And I think [42:15] there's a reason. [42:18] Why, after all, given the bitterness of [42:20] slavery, didn't it say and you will [42:22] demand? Even the ones that say borrow, [42:24] nobody says demand. Right? Or take [42:28] wouldn't it have been logical and you [42:30] will go to their houses and take their [42:32] silver, their gold, and their clothing. [42:34] Correct? Why does it say and you will [42:37] ask? And even if the borrow which is [42:39] wrong, but let's but even then why why [42:42] isn't it and you will take or you will [42:45] demand? [42:46] I believe [42:49] because of a staggering [42:52] staggeringly beautiful idea of the Torah [42:55] and that is being a victim does not [42:58] allow you to behave improperly. [43:03] Would that this notion dominate American [43:06] thought in the late 20th century? we [43:08] would be living in. If if one idea could [43:13] take hold in this country to change it [43:16] for the better, this is the idea I would [43:18] like it. And I don't only mean racially, [43:21] ethnically. [43:23] I mean it individually. [43:26] People walk around, too many Americans [43:28] walk around feeling they are victims. [43:30] And the moment they do, they think [43:32] victim allows me to victimize. [43:36] Being a victim myself, I am now freed [43:39] from the rules of behavior that only [43:42] should be applicable to those who are [43:44] not victims. [43:46] And that is not the case. [43:48] Even victims have to behave properly. I [43:52] am convinced that there is that this is [43:55] not at all reading into it that that is [43:57] in fact the uh the the the pedagogic [44:02] idea of this verse. [44:04] It's a very beautiful notion. You will [44:07] go, "Yes, you deserve their money, but [44:10] you will request it. [44:12] You will go to an Egyptian's home and [44:14] say, you know, I it sounds a little may [44:17] I have your money, please?" And you will [44:19] go to them and do this and behave with [44:22] dignity. It also, however, preserves not [44:24] only your dignity, it preserves the [44:27] Egyptians dignity. [44:29] You are taking away, after all, their [44:32] belongings. [44:33] But you must not do it in a way that is [44:36] offensive. Obviously, the act is not is [44:39] not uh loved by by the Egyptians, but [44:42] you cannot do it in an offensive way. [44:45] All right. [44:46] Uh I have a question here which I have [44:50] not had a uh a full answer to and from [44:54] anybody and even from me although I have [44:56] a theory. [44:58] It is very interesting that it says and [45:01] the woman each woman shall ask from her [45:05] neighbor and it's also woman neighbor. [45:08] The Hebrew has in English does not have [45:10] feminine and masculine. I know I for the [45:14] record I thank Alan Estin for this water [45:18] so that when this tape is viewed when [45:20] neither of us is known by anyone that [45:23] name will have been immortalized [45:27] to Alan Estram. [45:31] >> Mhm. May I borrow your water? [45:34] Whoever said that that was who said that [45:37] good line. I have good ears and you had [45:39] a good line. [45:41] Uh why does it say each woman will [45:46] request or ask from an Egyptian woman [45:52] the Egyptian woman neighbor cuz they had [45:55] more they had the silver and gold [45:58] woman Israelite who will do the asking? [46:02] I do not know. This is pure theory. In [46:06] keeping with what I said earlier of the [46:08] preservation of dignity, [46:10] I believe that if the men went uh to the [46:15] Egyptian homes and ask the men, you [46:18] would have had a fight. [46:21] That's why that's my theory as to why I [46:24] I I do not know this for a fact, but it [46:27] makes sense to me that the women will [46:30] handle it better with less ego on the [46:32] line than the defeated Egyptian men and [46:35] the angry Israelite male slaves. [46:39] Uh, and it will allow a peaceful exodus [46:43] from Egypt if the women handle the [46:46] negotiations over reparations rather [46:48] than the men. [46:50] Why don't we learn something from that? [46:52] Well, next time we're enslaved, I think [46:54] we should have women do the negotiating. [46:57] I'm not sure what there is to learn [46:59] except that the truth is if you have a [47:01] fight with your neighbor, it may very [47:03] well be a good idea to send the wives to [47:05] talk to each other. I think that that's [47:07] very possible. On the other hand, if you [47:08] ever seen women get angry, it's not such [47:10] a great idea. So I would say that in [47:13] general take the one with the less [47:17] temper, the smaller temper. But as a [47:20] rule, I think that the the ego part and [47:24] the anger part, who are you to step into [47:26] my house and and and you owe me? And [47:29] then there would have been fights in [47:31] every Egyptian home. And so I think it [47:33] was said to the to the women, [47:39] maybe the men were busy. Uh I don't [47:41] know. I mean that that's also possible. [47:43] I I just don't know. Now let me do the [47:46] last part of the sentence which is [47:47] extremely difficult. [47:50] Again finally that's the beauty of [47:53] forcing myself to teach this course [47:55] because as me as often as I have learned [47:57] these things I have you know lived with [48:01] a general understanding of a sentence [48:04] and not bothered you know this is like [48:06] teaching this course is for me like [48:08] going to print. It's my final word as it [48:12] were on it and I want to get it really [48:14] right. And then you think differently. [48:17] I had never really bothered with [48:20] desoiling the Egyptians, stripping the [48:23] Egyptians. What else was what other [48:25] verb? [48:27] >> I said I said huh? Oh, spoil the spoil. [48:31] What? [48:33] Spoil Egypt. Plunder. You have plunder, [48:34] right? Which which is plunder? [48:37] Uh, which is plunder? King James, [48:41] New American Standard. Okay. [48:44] I believe divest. I believe I also [48:48] thought that and I'll tell you why I [48:50] thought it. Uh, luckily for both of us, [48:52] I know Hebrew well and I the word in [48:56] Hebrew here is venultim. And you shall [49:00] nal them. I'm trying to to show you the [49:04] dilemma. [49:06] Lin not sail to not sail in Hebrew [49:11] certainly modern Hebrew is to take [49:14] advantage of [49:17] uh if if you said the word in in Israel [49:20] today that's what it would mean and [49:22] that's basically to to strip them right [49:24] to take advantage of you'll take [49:26] advantage of them it comes from that [49:28] okay and I had always thought that what [49:31] all these translations say [49:35] rashi I think it was Rashi but certainly [49:38] a number of the commentators however [49:40] always resented that. They said that is [49:43] not what it means. It means you will [49:46] rescue Egypt [49:49] which is a very big difference from [49:53] plunder. Correct. [49:56] I always believe until preparing for [50:00] tonight that this was a nice traditional [50:05] Jewish way of dealing with a morally [50:08] troublesome verb. [50:12] Now to make it clear though, the people [50:14] who translated it as rescue were not [50:18] totally off grammatically. [50:21] The verb to plunder is lin. [50:26] The verb to rescue is leil. [50:30] Only the first letter le is to only the [50:33] first letter of the verb is different. [50:38] In modern Hebrew even rescue is hatalah. [50:42] Some of you may have heard the word [50:43] hatalah. It means rescue. [50:46] and you will rescue Egypt in biblical [50:49] Hebrew and modern Hebrew would be [50:53] at Egypt. I mean obviously Mitsy, but I [50:56] want you to focus on the word. Okay, it [50:58] says in the Torah venit. There's not [51:01] much difference between venit and salm. [51:05] So is alm from not sale or hotale? [51:10] That's a very big difference though. I [51:12] mean this grammar grammatical difference [51:14] is big. So, ladies and gentlemen, I did [51:18] a lot of homework. [51:20] I looked up in the concordance every [51:24] time in the Hebrew Bible the verb was [51:26] used. I mean, I didn't turn to every [51:28] page. I looked it in the concordance and [51:29] it had a description of the sentence. [51:32] Turns out, [51:34] well, I'm going to read to you from [51:37] Herz, who is very angry, [51:40] and I and I I say this with great [51:43] embarrassment what I'm about to say, but [51:46] I I rather be totally honest and [51:49] embarrassed than not totally honest and [51:51] unembarrassed. [51:54] I figured Herz had an axe to grind [51:56] because he's orthodox [51:58] and so he doesn't like and you will [52:01] desoil, plunder, etc. And he likes you [52:04] will rescue cuz it makes the Torah look [52:06] better. [52:08] But just because somebody wants to [52:11] believe something doesn't make it wrong. [52:16] It's a common misconception of atheists. [52:17] Atheists say to believers in God, "Oh, [52:20] you believe in God because you want to [52:21] believe in God." they are mistaken a [52:24] fact with a cause. The fact that you [52:27] want to believe in God doesn't mean that [52:29] that's the reason there is a God. [52:32] I I I could equally say to the atheist, [52:35] because you think that it comes from [52:37] wanting to believe it, you don't believe [52:39] it, which is preposterous. Whether you [52:42] want to believe something or not, the [52:44] question is irrelevant to whether it's [52:46] true. He turns out in my opinion cuz I [52:50] could have lived with you will plunder [52:52] Egypt. I mean after hundreds of years of [52:54] slavery I don't exactly regard that as a [52:56] terrible as a terrible thing to do. It's [52:59] not you'll go to their houses and shoot [53:00] the people. Uh now here's a moral [53:03] dilemma. Do I give this to Alan Estr? [53:06] This is a ve this is a problem which I [53:08] will resolve by the end of the session [53:09] when he is incredibly thirsty. [53:14] Uh [53:17] here is here is what he um [53:21] here is what Herz says. [53:27] The rendering he has a translation. Herz [53:30] is Rabbi Herz, chief rabbi, chief rabbi [53:33] of the British Empire, earlier part of [53:34] the 20th century. You will find this in [53:37] in every Orthodox virtually every [53:40] Orthodox uh mainstream synagogue as the [53:43] as the the book of the Torah the kumsh [53:45] that they use with the translation and [53:47] commentary. Uh in fact many conservative [53:50] will use it. Uh it's a very it's the [53:52] most famous of these coma commentaries. [53:55] Now the translation he worked with of [53:58] course he used the Hebrew for himself [53:59] but the translation he's commenting on [54:02] said you shall spoil the Egyptians. [54:04] Okay, this is what he says. [54:08] Spoil the Egyptians [54:11] is in is an incorrect nay impossible [54:16] rendering of the Hebrew text. [54:19] The rendering should be replaced by you [54:21] shall save the Egyptians. The root [54:24] natsal nun lammed which is here [54:28] translated spoil or strip occurs 22 [54:33] times in scripture and in 210 instances [54:38] its meaning is admitted by all to be to [54:43] snatch from danger to rescue from a wild [54:46] beast to recover property [54:50] also to plunder. Its direct object is [54:54] never the person or thing from whom the [54:57] saving or the rescuing or the snatching [54:59] has taken place, but always the person [55:02] or thing rescued. [55:06] The usual translation, you shall spoil [55:08] the Egyptians, is therefore unwarranted [55:11] for two reasons. It takes the persons [55:12] from whom things are snatched as a [55:14] direct object. If you don't follow this, [55:15] don't worry. And furthermore, [55:17] necessitates an entire reversal of the [55:19] meaning of natsal from save into desoil. [55:22] There is no justification for departing [55:24] in this verse or in 1236 from the [55:28] rendering which is absolutely [55:30] unchallenged in the 210 other places [55:32] where it occurs. The words benitim can [55:35] only be translated you shall save the [55:37] Egyptians i.e. clear the name and [55:39] vindicate the humanity of the Egyptians. [55:41] Bitter memories and associations would [55:44] have clung to the word Egyptians in the [55:46] mind of the Israelites as the hereditary [55:49] slavers and oppressors of Israel. A [55:52] friendly parting and generous gifts, [55:54] however, would banish that feeling. The [55:57] Israelites would come to see that the [55:59] oppressors were Pharaoh and his [56:00] courters, not the Egyptian people. They [56:03] would be enabled thereby to carry out [56:05] the command to be given to them 40 years [56:07] later. Deuteronomy 23:8, "You shall not [56:12] abore an Egyptian." That is a [56:14] commandment of the Torah to the Jews 40 [56:16] years later. It is for such reasons that [56:19] the Israelites are bidden to ask their [56:22] neighbors for these gifts in order to [56:25] ensure such a parting in friendship and [56:28] goodwill with its consequent clearing of [56:31] the name and vindication of the honor of [56:34] the Egyptian people. And he takes this [56:36] from the brilliant commentary of Beno [56:38] Jacob [56:40] and I agree. I looked up in the [56:42] concordance all the times [56:45] and except for [56:48] uh for the two times said here about [56:51] Egypt and one other time where the verb [56:54] is used in the reflexive. So that [56:55] doesn't count cuz that changes meanings. [56:57] He's right. It is always to save. [57:01] And I will give you the best example [57:03] where the word is virtually identical. [57:07] Ezekiel [57:09] 14:14 [57:11] easily remembered. [57:14] The word used here is yinatloo [57:18] which is exactly the same form of verb [57:21] except for the third person instead of [57:23] second person plural. In other words, [57:26] they instead of you plural. [57:30] Okay. And here is the translation of the [57:32] sentence. Ezekiel 14:14. [57:35] Though these three men, Noah, Daniel, [57:38] and Job, were in it, they should only [57:41] save their own lives by their [57:43] righteousness, says the Lord God. [57:47] Okay, it's a very very famous statement. [57:49] In fact, through their own [57:51] righteousness, they will save their [57:52] souls, [57:54] not spoil or plunder their souls. And [57:58] the verb is used identically except for [58:01] a different person as the one here. And [58:04] so that is why I I side with the [58:07] traditional translation and it makes [58:09] much more sense [58:11] than spoil or plunder given that the [58:15] first verb is ask. [58:19] Okay. The beginning of the sentence if [58:22] it were plunder at the end would have [58:24] been go to their homes and take what you [58:26] want. [58:28] not please have the women ask the women [58:31] for a silver and gold and clothing. It [58:36] doesn't then make sense and you will [58:37] plunder. That's not how you plunder. You [58:41] plunder in a much more gross and direct [58:44] way than uh can I see what you have and [58:48] ask the permission of the person. And [58:51] the truth is Jewish history does not [58:55] include within it a hatred of Egyptians. [58:58] It does not [59:01] none whatsoever. Uh indeed uh the [59:04] tradition as any Jew in this room knows [59:06] no matter how non-observant I assume is [59:08] that at the seder we we dip our finger [59:11] into the wine as we recite each of the [59:14] 10 plagues to symbolically take out from [59:18] our cup of joy in empathy with the [59:20] suffering of the Egyptians under the [59:22] plagues. [59:24] There is no sense of the Egyptians are [59:26] are bad in Jewish history despite the [59:30] centrality of the Exodus. It's the [59:33] central event of the Jewish people's [59:35] history of the Jewish people's religion. [59:38] The central event is going to Sinai. But [59:40] of the Jewish people qua people, it's [59:42] the exodus. It is it is the crucifixion [59:45] and resurrection to Christians are the [59:48] exodus and Sinai to Jews. That is our [59:52] our seinal event. [59:55] And uh and this could this is the this [59:59] is part of the reason you went to their [60:01] homes. You saw them as people. Your [60:04] wives asked their wives for money that [60:08] you feel is owed to you. They gave you [60:10] and they paid a debt and that is how it [60:13] is regarded. That's why it's very [60:16] important translations. Talking about [60:18] translations, I don't know how many of [60:19] you heard my show today and I won't ask [60:21] you if you did. Uh but uh I um I got a I [60:26] got a letter from a uh an evangelical [60:28] Christian listener [60:31] who sent me a speech given by her [60:34] evangelical pastor about divorce and uh [60:38] and and the New Testament. It is common [60:41] belief among uh among many Christians [60:45] that Jesus uh disallows any divorce [60:50] uh because you you cannot send your your [60:52] woman away etc. And then he shows in the [60:54] Greek that a mistransation [60:58] of divorce or sending her away has made [61:02] Christians think this way. Jesus was [61:04] against sending a woman away. He was not [61:07] against divorce. [61:10] a bill of divorce was allowed because he [61:12] was a practicing Jew who allowed for it. [61:15] Whether right or wrong, I don't know [61:17] enough Greek. I don't know any Greek and [61:19] I don't know enough New Testament to [61:21] really know. I can only tell you how [61:24] often translations into English have [61:28] caused profound, not little, profound [61:32] problems with biblical texts. [61:35] And I I bet that pastor is right. My [61:37] hunch is he's right knowing what I know [61:40] of Jesus and his views. And my hunch uh [61:44] and not my hunch, my knowledge of Hebrew [61:46] tells me about look at the way this [61:49] mistransation has given a totally [61:51] different view of a very important uh [61:54] event uh in uh in the Exodus from Egypt. [61:58] Okay, let's go to chapter 4. I would [62:01] have loved to have been able to finish [62:03] tapes each tape per chapter, but there's [62:06] no chance. It just doesn't work that [62:08] way. So, they'll all end up in the [62:10] middle. Chapter 4. Moses's third [62:14] objection. [62:16] He is not finished. Actually, the uh in [62:20] fact, it is usually said that he has [62:21] four objections. I'll show you there are [62:23] five. We're up to his third objection [62:26] now. [62:28] uh and uh Moses spoke up and said, "You [62:31] know, by the way, the the uh very often [62:35] the [62:36] divisions in the Torah by chapter make [62:38] no sense." And this is totally [62:41] arbitrary. It's exactly part of the [62:43] pattern anyway, which is why it doesn't [62:46] matter if I stop at a chapter. Uh cuz so [62:50] often they don't they they they [62:53] are just a continuation of the exact [62:55] same theme. But Moses spoke up and said, [62:58] "But what if they don't believe me and [63:00] don't listen to me [63:02] and say, uh, God didn't appear to you, [63:07] right?" [63:09] Uh, which is a very logical thing for [63:12] them to say. You imagine this guy [63:13] showing up and say, "Listen, God [63:15] appeared to me exactly as you would [63:16] react today. Give me a break. How do we [63:19] know God appeared to you?" So, this is [63:21] his third objection. The second one was [63:23] a very long answer by God. What? How [63:26] shall I say you sent me? Okay, now I'm [63:28] convinced. I know what to say. I now [63:32] have a bigger problem. How am I going to [63:35] have them believe that you appeared to [63:36] me? So, I said, "Okay, the God Jehovah, [63:40] the God of your fathers, showed up and [63:42] I'm and I want to take the Jews out for [63:44] a 3-day sacrificial uh observance." And [63:48] they'll say, "Oh, really? How do we know [63:50] God spoke to you?" And so here God does [63:55] not respond reme and God is not uh does [63:58] not in other words refute I should say [64:01] remember God refuted the first two [64:04] things those were not valid objections [64:07] there are answers here this is a good [64:09] objection now I'm going to give you [64:11] directly an answer to it okay [64:15] uh [64:17] what is [64:20] what is that rod Rod. Uh, excuse me. No, [64:23] not what is that? Excuse me. What is [64:24] that in your head? What is it in your [64:26] head? [64:28] And he said, that is Moses, a rod. All [64:31] right. [64:34] Uh, [64:41] and God said, though it doesn't say God, [64:43] he said he said, of course, it's God. [64:46] throw it down to the earth [64:49] and he or to the ground and he threw it [64:52] down to the ground and it became a snake [64:58] and Moses fled from it from the snake. [65:05] Okay. [65:07] Um, [65:10] God will give Moses three signs [65:13] and four miracles. This is not the [65:16] normal way commentators have divided [65:19] this. They just say three signs, three [65:20] miracles. It I'll show you it's three [65:23] signs, four miracles. [65:25] Remember what God is answering. How do I [65:28] show them? How do I convince them that [65:31] you God did appear to me? So God's going [65:34] to give now signs and miracles. Okay. [65:36] The first one is what is that in your [65:39] hand? Now why why they say what is that [65:41] in your hand? It is to establish [65:44] that it is just a rod that Moses himself [65:48] knows all it is is a simple shepherd's [65:51] crook or rod whatever it is that he's [65:53] holding. Okay. [65:57] Why does it have why does it add and [66:00] Moses fled from the snake? [66:04] Remember the way to study Torah? I think [66:06] it's the way to read newspapers for that [66:07] matter. Why did they say what they said? [66:10] That is my that is if I may be personal [66:14] for a moment, that is what I always am [66:17] thinking when I'm listening to a person [66:20] on on my radio show talking to me. Why [66:23] is this person using this word and not [66:26] another? and and that is so ingrained in [66:29] me from Torah study that I it that is [66:32] how I can clarify for them what they [66:35] mean when they don't always know what [66:37] they mean often the caller is not which [66:39] is understandable they don't do this all [66:41] the time and so say so say you know did [66:43] you notice you use this word or I'll [66:45] note it for me and it's because you [66:47] think as follows why does it say why [66:50] wasn't it enough for the Torah to say [66:53] and it became a snake why does it add [66:56] and Moses fled from it [66:59] because this proves [67:01] that Moses himself knows it is a miracle [67:05] of God that he Moses didn't do it. If [67:09] Moses was the cause of it becoming a [67:11] snake, he wouldn't be scared. He is [67:13] after all the cause. [67:16] If this is a further reinforcement that [67:18] it is all God, not Moses doing it. Moses [67:22] is as shocked by it coming out a snake [67:26] as you would be and you would run away. [67:30] It's it was obviously a snake that could [67:32] hurt you. Hey, I assume you know it [67:34] wasn't a little garter snake. [67:37] Uh that's the reason that it has that [67:40] his reaction proves it is God, not not [67:43] he who was performing the miracle. Okay. [67:47] Uh verse four. [67:50] And God said to Moses, [67:52] "Now send out your hand. Put out your [67:55] hand and hold it by its tail." [68:05] Okay. Now this [68:10] uh this is what I hold though others [68:13] don't divide it this way. I hold that [68:15] this is miracle number two. [68:20] It's a miracle [68:22] that it becomes a snake. The rod becomes [68:24] a snake. It is a miracle that he takes a [68:28] dangerous snake by the tail and doesn't [68:30] get hurt. [68:32] That is the absolute wrong way. If you [68:34] ever meet a rattlesnake, don't take its [68:37] tail. Okay? I do not want I do not want [68:39] you to learn anything from this verse [68:41] about your own behavior visa v snakes. [68:44] If you've ever seen a poisonous snake [68:46] held, it is held right at its neck, [68:48] right before its mouth, as it were, [68:51] right? Then it can't do you harm. You [68:53] hold it tightly and keep it away from [68:55] you. You hold it by its tail, you're [68:57] dead. Literally dead. That's miracle [68:59] number two. And that's why God said, [69:02] "Take it by its tail." [69:05] Even that that's what I'm tell every [69:08] matters. [69:10] And this matters for a second reason. [69:13] It's not only a miracle, but it does [69:16] something else. It tests Moses's faith. [69:25] You can imagine him saying, uh, with all [69:28] respect, that's not the best way to to [69:31] hold a snake, right? [69:35] Moses is getting fate [69:38] and this is proof. [69:42] Of course, the whole question is a very [69:45] interesting one though. If God appeared [69:47] to you, wouldn't you do anything he [69:49] said? Isn't that how that's how I think? [69:52] That's how you I mean, just the normal [69:54] way to think. [69:55] And yet somehow or other, God's [69:58] appearing in the Hebrew Bible to those [70:02] to whom he appeared did not have that [70:05] effect. [70:07] They kept their ability to say no. [70:11] I mean I think if God appeared to me [70:13] certainly yes sir absolutely that's [70:16] correct. Creator of the universe sees DP [70:18] and the answer is yes. That is what you [70:21] would think but it never happens that [70:24] way. It only happens that way after the [70:27] immense faith develops like with Abraham [70:30] and and his son to go and and sacrifice [70:34] his son. Here it's developing now. Take [70:38] take the snake by the tail. And what is [70:40] the next word? [70:44] And he took it by the tail. [70:47] Right. And he held it. Actually, it [70:49] doesn't say uh hold on. No, it doesn't [70:51] actually say took it by the tail. It [70:53] says he he sent out his hand and he held [70:55] it and it became the assumption is by [70:58] the tail. Although it would be [71:00] interesting somebody could say well it [71:01] doesn't say tail you know but the [71:04] assumption is he did and it became a rod [71:08] or a staff in his hand. [71:12] Okay. [71:15] Uh [71:17] this is God uh continuing to speak now [71:21] that they may believe that is the [71:25] skeptics who who challenge you that God [71:29] Jehovah the God of Abraham of of their [71:33] fathers the God of Abraham, Isaac and [71:35] Jacob or the God of Abraham, God of [71:38] Isaac, God of Jacob appeared to you. [71:42] Okay. Uh but clearly this alone won't do [71:46] it. It would do it for you and me. I'll [71:49] you know, no question. Although the [71:51] truth is given the uh things that I have [71:54] seen out of a Las Vegas magic show, if [71:57] somebody said God appeared to me and [71:59] I'll prove it. Look at what I'm going to [72:00] do with this stick. I'd say you kidding. [72:02] I've seen elephants disappear in Vegas. [72:06] You know, serpent gro. Give me a break, [72:08] man. [72:09] So uh apparently this was not terribly [72:12] impressive there either. It certainly [72:14] impressed Moses but it was clearly it [72:17] would not clearly be enough. So verse [72:20] six [72:22] miracle number three [72:25] and God continued uh God said to him [72:29] further uh put your hand uh into your [72:34] bosom. [72:37] And he put his hand in his bosom and he [72:40] pulled it out. And behold, [72:44] his his uh his hand was in was white [72:51] encrusted like the snow. [72:55] Those of you who have lepus, it's now [72:59] known that that's incorrect. It's scaly, [73:02] but not leprosy. Just wanted you to [73:04] know. [73:06] uh [73:09] a very important little point. [73:12] So it's little important. It's either a [73:15] little important big point or very [73:18] important little point. [73:21] It's getting late. Pardon me for getting [73:23] a little punch drunk. [73:26] Is this hints of punishment? [73:30] It is a punishment to get this scaly [73:34] disease in the Torah. God inflicts it. [73:36] You'll see later. I don't I never jump [73:38] ahead, but you'll see it does. I think, [73:41] though I'm not certain. Sarna says it's [73:44] a hint of punishment, but nobody [73:46] explains what's being punished. I think [73:49] it is God's way of saying to Moses, I'm [73:51] starting to get a little tired with your [73:54] objections and I can punish people. [73:58] That's what I think the message is. [74:01] Because God could have chosen an [74:03] infinite number of miracles. Why pick [74:05] this one? I think it was a hint uh that [74:09] God punishes too. So he come he pulls [74:12] out his hand and it's white scaly white [74:16] like the snow. [74:19] Number uh seven. [74:24] And uh [74:26] uh he uh returned his hand. Oh, excuse [74:29] me. And God said, "Return your hand to [74:32] your bosom." He returned his hand to his [74:34] bosom and he took it out from his bosom. [74:37] Getting a lot of bosom here. Uh and you [74:40] really it is interesting why it is [74:42] repeated constantly. Uh but it is done a [74:44] lot in the Torah. And uh and here it [74:47] did. It returned like his flesh. [74:51] Came out just like it was earlier. [74:53] That's impressive. [74:56] Uh but [74:59] if they don't believe you [75:02] uh if they don't believe you and won't [75:04] listen to uh to the voice of the first [75:09] sign [75:10] then they'll listen to the voice of the [75:14] second sign that I'm translating uh you [75:16] don't have voice most of you but that's [75:18] the way it is uh of the of the last [75:21] sign. But if they don't even believe [75:25] both signs and won't listen to your [75:28] voice, then and here comes the fourth [75:32] miracle, [75:34] although the third sign, [75:37] uh you will take from the waters of the [75:41] of the river, which is the Nile, and you [75:44] will pour it on the dry land, and the [75:48] waters will that you take from The Nile [75:53] will become blood on the dry ground. [75:59] Now it's so it the precision of the text [76:02] always moves me. [76:05] Why will it become red? Why will it [76:08] become blood on the dry ground? Lest [76:11] anybody say Moses had something in his [76:14] hand that turns water into blood. [76:20] Okay, that's the reason. So, it will [76:22] turn to blood in front of their eyes on [76:25] dry land. That's much tougher trick than [76:27] having it come from your hand or your [76:30] vessel that you had you where you could [76:32] do a lot of tricks, so to speak. Of [76:35] course, this becomes the first uh the [76:37] first plague. And this one is not done [76:41] in front of Moses. Now, why not? He's [76:44] not at the Nile. [76:47] This is one you'll just take on faith, [76:49] Moses. If they don't, if they're not [76:51] impressed with the snake, they're not [76:53] impressed with your scaly hand coming [76:54] back to normal, this should do it. [77:00] And finally, [77:03] uh, Moses, uh, uh, verse 10, Moses, but [77:08] Moses said to the go to God, and this is [77:11] his what number? Fifth objection. [77:16] Yes. Fifth. Whoops. Excuse me. Yes. [77:19] Fourth. Excuse me. Fourth objection. [77:21] We'll get to a fifth. Fourth objection. [77:23] Uh Moses says, "Look, please God, I've [77:28] never been a man of words either in [77:30] times past or now [77:33] uh or now that you have spoken to your [77:34] servant. I am slow of speech and slow of [77:37] tongue." [77:40] So, this is his [77:42] essentially his last objection. He has [77:44] one other which is not which is a [77:47] request. Uh I I I can't do the job. [77:52] I don't speak well. This is a very [77:55] important point here that he sent [77:57] anyway. But first God's answer God's [78:00] answer here is much uh is a very poetic [78:03] one. Who gives man speech? God said to [78:05] him, who makes him dumb or deaf, seeing [78:08] or blind? Is it not I God? [78:13] Now go and I will be with you as you [78:15] speak. [78:17] Uh I let me translate uh from the Hebrew [78:22] literally. And now go [78:26] uh this is I'm tired of this at this [78:29] point. The Hebrew is very direct like [78:31] get out of here [78:33] and I will be the Hebrew is very [78:37] beautiful. I will be with your mouth. [78:40] The English is what I will be with you [78:42] as you speak. That's why it's nice to [78:45] know the original. I will be with your [78:47] mouth. You say your mouth is the [78:49] problem. I will be with your mouth. [78:52] Essentially, I'll be your mouth [78:56] and I will teach you what to say. [79:03] And finally, the what I call the fifth [79:05] objection. [79:07] And he says, but he says, "Oh, please [79:11] God, [79:12] send somebody else." [79:17] It's so touching [79:20] because he has lost [79:22] he he has no more arguments. [79:25] Right at this point, it is, you know [79:28] what it is like? It is really in a sense [79:29] like with your kid. Your kid will say [79:34] 12 reasons why they don't want to do [79:36] their homework. [79:37] When you have answered all 12, then they [79:40] will admit there's a good TV show on, [79:44] right? Which of course they could have [79:46] said originally. I don't want to do my [79:48] homework and that's it. But they give 12 [79:52] reasons why they can't do their [79:53] homework. Moses gives four reasons why [79:57] he can't take the Jews out of Egypt. But [79:59] the truth is, he doesn't want to take [80:01] them out of Egypt. He wants somebody [80:03] else to do this. That's the beauty of [80:06] this whole thing. We finally are reduced [80:09] to the truth. [80:11] Mouth. [80:13] What is God's name? Big deal. You know, [80:16] he figures maybe one of them God will [80:19] say, you know, good point. [80:23] I mean, that's essentially what he was [80:25] trying. So, finally, he is barere. I [80:29] mean, that's a good one. I don't speak [80:30] well. Right. That is a pretty good [80:33] message, a pretty good objection for [80:35] someone asked to take a nation out of [80:37] another nation. All right? And uh God [80:40] says, "I will be." He is now left with [80:42] no answer except pick somebody else, [80:45] please. Which is of course why he had [80:48] all the other objections originally. [80:51] And now that he said the truth, it would [80:54] be like you when your kid finally said, [80:55] "I don't want to do homework." God gets [80:58] angry. Finally at 14 in verse 14, [81:05] God became angry with Moses. [81:09] Uh and he said, "There is your brother [81:12] Aaron the Levite. [81:14] He I know speaks [81:17] uh let's see he speaks all right and uh [81:21] he will meet you uh and he will see you [81:25] and he will be happy in his heart uh to [81:29] see you'll speak to him and put the [81:32] words in his mouth. I'll be with you and [81:35] with him as you speak and tell both of [81:36] you what to do and he'll speak for you [81:39] to the people. [81:42] That way he will serve as your spokesman [81:46] with you playing the role of God to him. [81:49] Which is a very interesting line. [81:52] Meaning the role of God meaning my role. [81:54] You're getting you'll get the orders [81:56] from me and he can do the speaking since [81:58] you are so worried about your inability [82:01] to speak. [82:03] One word on this and I'm going to end [82:05] with verse 17 for today because it's [82:07] perfect. It's a perfect thematic ending [82:09] as opposed to chapter ending. [82:12] Uh [82:15] the um the fact that Moses doesn't speak [82:18] well at all [82:21] uh is uh is very important. [82:31] God may intentionally my my thoughts on [82:33] this my God may intentionally picked a [82:36] man to lead who does not have charisma. [82:40] It's very hard to have charisma if you [82:42] don't speak well. Right? [82:46] In our time, [82:49] our time is the opposite again of what [82:52] is going on here. In our time, the [82:56] medium is the message. In the Torah, the [82:59] message is the message. The medium is [83:02] only a medium. Moses could not have had [83:05] a talk show. [83:09] could not have run for office because [83:12] sound bites would have showed him to be [83:14] an ineffectual speaker. [83:17] My belief is that we have worse leaders [83:20] today than at times in the past. My [83:23] belief is that in large part it is due [83:26] to the need to be televisionable and [83:30] articulate. [83:32] And I am articulate and I'm saying this [83:35] that the relationship between leadership [83:38] and ability to articulate is it's a [83:41] bonus. It's a help. Roosevelt's ability [83:44] to speak, Churchill's ability to speak [83:46] were very important and helpful, but [83:49] they are by no means enough. [83:52] And today they are regarded as enough. [83:55] To look good on the TV screen is [83:59] critical. [84:00] To sound good is critical. To be good is [84:04] not critical. [84:07] And that's the opposite here. You are [84:11] indeed all of us ultimately are to see [84:14] ourselves as media of God's message. And [84:17] I don't mean that at all flakily. I have [84:20] no I am not a poet. I do not think that [84:23] way. It's when you see yourself as an [84:27] end in yourself [84:29] and not as a vehicle to something higher [84:31] than yourself that problems begin. [84:36] The religious view which is very [84:38] different from the secular view is that [84:40] you are a medium [84:42] for [84:44] good values for good ideas for to that [84:48] you are a medium to something higher [84:54] not the end. Uh my argument is that the [84:58] arts have suffered from that. the great [85:00] the great artists who wrote like Bach to [85:03] the glory of God I write this piece and [85:06] so on you have you had he looked viewed [85:08] himself as a medium [85:11] you you are you with me is it being [85:13] clear he himself was just that's all he [85:15] was I I have a gift from God called [85:17] musical ability and I'll use it to [85:20] glorify God in the ultimate sense that's [85:24] how one should look at look at all of [85:27] one's life I have a [85:30] And how do I use it? Do I use it for me [85:33] or do I use it for God? [85:37] And now for those of you uncomfortable [85:40] with that, what's your alternative? [85:42] There is a third alternative. I use it [85:44] for another ideal, which is nice, but [85:47] ideals bereft of God have turned out [85:49] pretty dangerous in the 20th century [85:51] called the state, fascism, communism. [85:54] And now not to mention, listen, even [85:57] regarding yourself as a medium to God is [85:59] dangerous. The bombers in the Middle [86:02] East regard themselves as media, not as [86:05] ends in themselves. So there's no [86:07] guarantee. [86:09] But when done right, this is the way one [86:12] should see what one has in life as a [86:14] gift of God. At any rate, leadership is [86:17] not charismatic. Leadership is moral. In [86:21] the Torah, Moses is chosen for his moral [86:25] greatness, not his ability to blow [86:28] people away when he walks into a room. [86:32] And finally, verse 17, [86:36] and take with you this rod with which [86:39] you'll perform the sign. [86:42] That's very touching. Uh cuz and I have [86:46] three ideas on this with which I [86:49] conclude. Keep this rod and perform the [86:52] miracles with it. One, this will always [86:58] remind you from where you came. [87:01] Meaning two things, a you were a [87:04] shepherd [87:06] and where you met me. [87:09] Number two, you remain a shepherd [87:14] with his rod. Just the flock has [87:16] changed. [87:18] It's now the Hebrews. [87:22] And as Everett Fox notes, [87:26] you are going to make this battle just [87:28] with a staff, with a rod, not with a [87:32] sword, and not with a helmet. [87:37] We will continue in the fall. I trust [87:40] that I'll see many, if not uh all of [87:44] you. One question, Lord. Did we get a [87:46] chance to send around a sheet? Oh, we [87:49] didn't. All right. Well, uh, a [87:52] commercial message from me. Uh, I, um, [87:55] if you're interested in getting the [87:57] journal that I write, uh, there's a [88:00] signup sheet that Lori has in the back. [88:02] And, uh, I, it's a great way of staying [88:04] in touch while we don't see each other. [88:06] But, in any event, thank you so much for [88:08] being with me thus far [88:10] >> on tomorrow's Sunday Fireside Chat. If [88:13] you write something now I'm not talking [88:15] about a um [88:18] well actually I am I'm talking I guess I [88:20] am talking even if you write a [88:22] non-fiction you know a a history of [88:24] Luxembourg in the 19th century uh you [88:28] know in a a paper for a history class [88:31] but whatever it might be especially if [88:32] it's your thoughts though that's what I [88:34] was getting at if you write what you [88:37] think about a subject this is what I [88:38] think about [88:40] uh let's say I don't know gun control [88:42] This is what I think about war. This is [88:45] what I think about capital punishment. [88:48] And it's it's not clear. That's cuz [88:51] you're not clear. And by the way, that's [88:53] not a sin not to be clear. It's a sin to [88:56] think you're clear when you're not. But [88:59] it's not a sin not to be clear. That is [89:01] why it is imperative [89:04] that somebody honest read your works. [89:09] Join us tomorrow to hear more on [89:11] timeless wisdom with Dennis Prager. [89:14] Visit dennisprager.com for thousands of [89:17] hours of Dennis's lectures, courses, and [89:19] classic radio programs and to purchase [89:22] Dennis Prager's Rational Bibles. [89:28] We want to take just a second to thank [89:29] the team at Life Audio for their [89:31] partnership with us on the podcast. Go [89:33] to lifeaudio.com to find dozens of other [89:36] faith center podcasts in their network, [89:38] including shows about prayer, Bible [89:40] study, parenting, and more. Precious [89:42] metals dealers come and go. This is Nick [89:45] Grovich, president of Afed Coin and [89:47] Bullion. We've stood the test of time [89:48] since 1983. With the flurry of coin and [89:51] bullion dealers coming and going, how do [89:53] you know who to trust and what to buy? [89:54] At Afed Coin and Bullion, we value [89:57] educated consumers. We want to alert you [89:59] to good bullion buys in the market and [90:01] help you steer clear of the tricks and [90:03] bad deals. Call Amfed Coin and Bullion [90:05] for a free coin performance review. [90:07] 800221-7694 [90:11] or americanfederal.com.
