Transcript [00:00] When someone [music] you love is [00:01] hurting, what do you do? We're often [00:03] quick to say, "If there's anything I can [00:05] do, just let [music] me know." But what [00:07] if we stopped waiting to be asked and [00:09] simply showed up? On [music] the If [00:11] There is Anything I Can Do podcast, Pam [00:14] McConnell shares real stories, [music] [00:16] biblical wisdom, and practical ways to [00:18] walk alongside people through grief, [00:20] loss, [music] and life's hardest [00:21] moments. Learn how to show up and make a [00:23] difference. Subscribe now at [00:25] klopodcast.com, [music] [00:27] YouTube, or wherever you listen to [00:29] podcasts, [00:30] [music] [00:32] >> life audio. [00:34] >> On today's episode of Timeless Wisdom. [00:37] Then God said to Moses, [00:40] "You will soon see or actually now you [00:44] will see what I will do to Pharaoh to [00:46] Pharaoh that with a strong arm he will [00:51] uh he will chase them out [00:54] and in with a strong arm he will uh well [00:59] actually send them out and with a strong [01:01] arm he will kick them out, chase them [01:03] out from his land." God now is saying [01:08] and and there's a Hebrew statement. [01:12] It's a great taludic statement, silence [01:15] is agreement. [01:17] I get that sometimes from callers on the [01:19] radio show. Uh Dennis, you know, one of [01:22] the callers said da da da da and you [01:24] didn't take issue with them and you [01:26] should have and they're and they have [01:29] they're right from their perspective. My [01:32] saying nothing [01:34] can be interpreted as agreement. [01:37] And so God says nothing about Moses's [01:40] attacks. [01:42] In a sense, not so much agreeing that [01:45] God has made evil, but there is no [01:49] answer to those. Here is the real [01:51] answer. [01:52] You will now see what I will do. You're [01:55] losing you're you're losing faith in me. [01:58] Not remember not faith that I exist. [02:00] Remember, I've made the distinction. [02:02] There's faith that God exists and [02:03] there's trust in God. You're losing [02:05] trust in me. Now, you will see what I [02:08] will do. [02:09] >> That's coming up on Timeless Wisdom with [02:11] Dennis Prager. [02:14] >> Who answers [music] America's call for [02:16] more energy? Our people do. Chevron's US [02:20] energy production has increased by [02:22] nearly 60% in [music] the past 3 years. [02:24] >> Hi, my name is Aaron and I'm a wellsight [02:27] representative at Chevron. I'm proud of [02:29] the work that I do every day. It [music] [02:30] gets more American oil out of the ground [02:32] and it brings America more energy [02:34] security. [02:35] >> Learn more about what our people [music] [02:36] do at chevron.com/amea. [02:44] Welcome to Timeless Wisdom with Dennis [02:47] Prager. Here thousands of hours of [02:49] Dennis's lectures, courses, and classic [02:51] radio programs. And to purchase [music] [02:52] Dennis Prager's rational Bibles, go to [02:55] dennisprager.com. [02:59] All right, last week was about as [03:01] intense [music] as they came, ladies and [03:03] gentlemen. I uh I was I was uh just, you [03:08] know, what is the word? Felt [03:11] justated. It was just it was very uh [03:14] intense. Any uh any questions or [03:16] comments? Uh we took a lot. I took a lot [03:18] at the end. So there may not be but if [03:20] there were um the nature of faith that [03:22] we spoke about and uh remember the the [03:26] conflict of loving God and loving man at [03:28] the same time. It's really uh that was [03:31] an essential thought which I I gave a [03:35] thought about uh over the course of the [03:37] week myself. [03:45] All right, Moses ends chapter uh we [03:48] finished five, we're on six. Moses ends [03:51] with this. Not even so much questions [03:55] like Abraham had questions, but Moses [03:57] had attacks. You did evil. [04:01] And uh God uh [04:04] God takes them the attack seriously. [04:08] This God's response in chap as chapter 6 [04:11] begins is not certainly never you know [04:14] what nerve you have God never gets angry [04:17] in Judaism if you're angry at God [04:21] there's no not a hint of it and I think [04:24] it's as I I've mentioned on occasion I [04:26] think it's a rather if if that isn't [04:29] being self-contradicted to be rather [04:30] unique either unique or you're not I [04:33] think it's pretty I think it's unique uh [04:36] to uh to to normative Judaism. There are [04:40] certainly Christians who get angry at [04:41] God. Muslims get angry at God. I was [04:44] going to say atheists who get angry at [04:45] God. And and the truth of the matter is [04:48] the truth of the matter is I believe [04:50] that a lot of people are atheists [04:52] because they're angry at God. I think [04:55] that they express their anger by saying [04:57] I'm so angry at you I won't believe in [04:59] you. They don't necessarily verbalize [05:02] those words because they realize it [05:03] would be logically foolish. But I [05:06] believe that that is part of what [05:08] atheism is. Not certainly there are [05:10] people who truly just don't believe and [05:12] I respect them. But I know I have met [05:15] people who say I don't believe in God. [05:17] And then you ask them why and they [05:18] immediately talk about all the suffering [05:20] in the world. [05:22] But but one really doesn't have that [05:24] much to do with the other. If you can [05:28] believe in God and see all the suffering [05:31] and ask what Moses asks, why did you [05:33] make such evil? or why do you allow such [05:35] evil as Job asks but the argument I [05:38] don't believe in God because there's so [05:40] much suffering is a nonsequittor if you [05:43] say I don't believe in God because [05:44] there's no evidence [05:47] because I truly believe science explains [05:49] everything I okay I can accept that but [05:52] I don't believe in God because of all [05:55] the evil in the world is a nonsequittor [05:58] one is not related to the other I don't [06:00] like God because of all the evil I don't [06:02] understand God because of all the evil [06:04] That makes sense. And I I so I really [06:07] believe that even many atheists are [06:09] atheists out of anger at God. And then I [06:12] guess and I would again uh [06:16] direct you to my my book that just came [06:19] out. I have in there a a dialogue with [06:22] Harold Kushner who wrote when uh when uh [06:26] bad things happen to good people. We [06:28] have dialogued a lot. He he is a a [06:30] beautiful human being and a very good [06:32] thinker. [06:34] And I asked him, I wrote an essay, uh, [06:37] is God lovable? And he reacted and we [06:40] had a dialogue on this very issue of is [06:42] God lovable? His son, which is much of [06:46] what prompted his theology, though not [06:48] at all entirely. Uh, but his son died at [06:52] a very young age. I I don't recall [06:54] between 8 and 12. I don't recall of and [06:57] of a particularly awful disease the [07:00] progeria which is the the rapid aging [07:03] disease [07:04] and you can only imagine if if you have [07:06] a child and you go through this and you [07:08] see and he said he decided at the end to [07:11] love God [07:13] because he forgives God. And I asked him [07:16] why and he said because I want him to [07:17] forgive me. [07:20] And he says,"I love God because there is [07:22] no choice." [07:25] And I think he's right. Uh do you want [07:28] to spend your life walking around in [07:30] anger? [07:32] We all have a choice, you know. Uh [07:35] forgive this, but that's part of what [07:37] this course is. The nature of God and [07:40] the nature of our life. [07:42] We don't realize how much we can choose, [07:45] can choose, and do choose [07:48] with regard to how we go through life. [07:51] The angry think that they can't be any [07:53] other way than angry. [07:56] But the truth of the matter is, if [07:57] you're an adult, not a three-year-old, [08:00] but if you're an adult, you you choose [08:02] whether to remain angry or not. We all [08:06] have reasons for anger, every one of us. [08:09] And whether it's at humans or at God, [08:12] you choose how you're going to go [08:13] through life. Do you want finally on [08:15] your tombstone, here lies so and so who [08:18] was angry almost every day? [08:22] Even if it's correct, even if your anger [08:24] is wellfounded, [08:26] is it is it good for you? [08:31] Is is that the most productive way to [08:33] lead your life? [08:35] It's very easy. And I you know, it's [08:37] funny. I get angry. This is a funny way [08:40] of putting it. You know when I get [08:42] angry? When I when someone has made me [08:45] so angry and I don't mean personally. I [08:47] don't I haven't had that in my personal [08:49] life, but when someone or an event makes [08:51] me so angry, I can't stop being angry. [08:54] Then I'm angry at them for making me [08:56] angry. I don't want to be angry. I don't [08:58] like it. Uh you know, and I I had it [09:01] when this child was given away in [09:03] Chicago for taken away. I I couldn't [09:05] stop. I was angry. I just couldn't stop [09:08] and I h I have an anger in me. I have I [09:11] mean you can't be sensitive and not have [09:13] any anger because why are you going to [09:16] react to Nazis and and so on. I was [09:19] telling a personal uh story it's how [09:23] life works. How many of you are familiar [09:25] with Simon Wezenthal's book the [09:27] sunflower? [09:29] Very few of you. You should pick it up. [09:32] uh the sunflower. You you're all [09:34] familiar with Simon Weezenthal, the the [09:35] world famous Nazi hunter after whom of [09:37] course the center here in LA was named. [09:41] When Weezenthal was in uh one of the [09:44] concentration camps, he was on a work [09:47] detail in in a city [09:50] and uh slave work detail of course and [09:54] he was called over by a nurse in a [09:58] hospital. [10:00] uh I think it was in Czechoslovakia [10:03] and she called him over and said, [10:06] "Someone insists on meeting a Jew. Come [10:09] over here." It wasn't Weezenthal being [10:11] called. It was a Jew. He didn't know [10:14] what was going on. It turns out he's [10:17] brought into a room with a fully [10:19] bandaged Nazi. [10:22] Totally except for the eyes. Completely [10:24] bandaged. [10:25] And it takes many pages and I'll be very [10:28] brief. The Nazi is dying. He's about 24 [10:31] years old, 27 years old, whatever. He's [10:34] dying. He knows he's dying. And he took [10:37] part [10:39] uh he had taken part in a terror, one of [10:42] those horrific actions against Jews in [10:45] conquered territory, [10:48] thrusting hundreds of Jews into a [10:50] building and throwing grenades in it to [10:53] to literally blow them up and set them [10:56] all on fire. [10:58] And he recalled to Weezenthal [11:02] seeing a father jump out of a window [11:05] covering his sons, his little son's eyes [11:08] in the jump. Rather die jumping out than [11:11] burning alive. [11:14] And he cried and cried and he said, "I [11:17] wasn't born to be a murderer. [11:21] I before I die, I want a Jew to forgive [11:24] me." [11:26] And even Weezenthal says it was clear he [11:30] was sincere. [11:33] Weezenthal listened and listened and [11:35] walked out of the room and said nothing. [11:38] He said neither I forgive you nor I [11:40] don't forgive you. He said nothing. [11:44] This story uh haunted wheal after the [11:48] war. [11:49] Did he do the right thing? [11:52] And he gave, I don't remember, about [11:56] 25 Jewish thinkers and 25 non-Jewish [11:58] thinkers the story to write their [12:02] response. Did he do the right thing or [12:04] not? [12:05] And I believe something to the effect, [12:07] you should read the book. It's it's [12:09] brief. The responses are fascinating. [12:12] Without any of them knowing, all 25 [12:15] Jewish thinkers from across the board, [12:17] secular to orthodox [12:20] said he was right and not forgiving. 24 [12:23] of the 25 non-Jews said he was wrong. [12:29] And those of you who've heard me on [12:31] radio talk about forgiveness know that I [12:34] have raised this theme on a number of [12:35] occasions that the Christian and Jewish [12:37] view is different. Not the view of [12:39] Christianity I believe but the view of [12:42] Christians [12:43] and that is that generally the Christian [12:45] Christians believe you forgive period [12:48] even if someone doesn't apologize [12:51] and that you forgive even when it's done [12:54] to others. The Jewish position that we [12:56] took was how can I forgive? I wasn't [12:58] that father. I wasn't that son. I wasn't [13:01] one of those 300 Jews. How can I [13:03] forgive? I wasn't the one burned alive. [13:08] When I read it [13:11] uh many years ago, 20 years ago at [13:13] least, uh I totally agreed with [13:17] Weezenthal [13:20] and now they're doing another Weezenthal [13:23] has asked for a new version of the book [13:25] with like a new generation of thinkers. [13:27] So I'm one of the Jewish thinkers [13:28] they've asked to respond [13:31] and I don't know what I'm going to [13:34] write. [13:36] It was clearer to me 20 years ago, which [13:40] is very common in life that when you're [13:43] young, it's all so clear, isn't it? [13:47] You know, in some ways when you get [13:49] older, you do achieve more clarity. [13:51] There's no question. Which is why being [13:53] an adolescent is not fun. It's just [13:56] you're bombarded in every way internally [13:58] and externally. It's all so confusing. [14:01] On the other hand, you have certain [14:04] moral clarities you you think when you [14:06] were young that become less so uh later [14:11] and uh I raised this because of the [14:14] issue of anger [14:17] and you you you know what do you carry [14:19] around with you because not to forgive [14:22] is to hold on to that anger and on and [14:25] on one hand it's moral not I think [14:28] you're morally bound to to pre preserve [14:31] of a certain anger on behalf of those [14:34] who can't speak for themselves because [14:35] they were burned alive. On the other [14:38] hand, [14:39] what do you do with your life? And is it [14:42] productive to have that anger? I mean [14:44] morally productive. I mean I mean [14:47] spiritually, religiously, not forget [14:50] psychologically because I could argue [14:52] it's psychologically unproductive but [14:54] morally necessary. [14:57] So, so much for this issue because of [15:00] the of the issue of Judaism and anger at [15:03] God and how it is normal and how it is [15:05] okay, but how in the final analysis it's [15:08] probably not wise. [15:11] That's what I would that's my position [15:13] as of November 1995. [15:17] God responds to this unprecedented and [15:21] unfollowed attack on him in the Hebrew [15:23] Bible. This as I showed you it was [15:26] unique. [15:30] Then God said to Moses, [15:33] "You will soon see or actually now you [15:37] will see what I will do to Pharaoh to [15:39] Pharaoh that with a strong arm he will [15:44] uh he will chase them out [15:47] and in with a strong arm he will uh well [15:52] actually send them out. and with a [15:54] strong heart he will kick them out, [15:55] chase them out from his land. [15:58] God now is saying and there's a Hebrew [16:03] statement. [16:05] It's a great tomudic statement. Silence [16:07] is agreement. [16:09] I get that sometimes from callers on the [16:11] radio show. Uh Dennis, you know, one of [16:14] the callers said da da da da and you [16:16] didn't take issue with them and you [16:19] should have and they're and they have [16:22] they're right from their perspective. My [16:24] saying nothing [16:26] can be interpreted as agreement. [16:29] And so God says nothing about Moses's [16:33] attacks [16:35] in a sense, not so much agreeing that [16:38] God has made evil, but there is no [16:41] answer to those. Here is the real [16:43] answer. [16:45] You will now see what I will do. You're [16:48] losing you're you're losing faith in me. [16:51] Not remember not faith that I exist. [16:53] Remember I made the distinction. There's [16:55] faith that God exists and there's trust [16:56] in God. You're losing trust in me. Now [16:59] you will see what I will do. And notice [17:03] God if God answers here twice. With a [17:07] strong arm he will send them out. That [17:09] is the the the Jews. [17:12] And with a strong arm he will kick them [17:14] out, chase them out. It's not only Moses [17:18] will he let them out. He will send them [17:20] out. And not only will he send them out, [17:22] he's going to kick them out. which Moses [17:25] must have stood there going, "Wow, [17:28] that's that's extraordinary." [17:31] Uh he's, you know, he will want to get [17:35] rid of his slaves, which which makes the [17:37] miraculous even more dramasized. [17:43] God spoke to Moses and he said to him, [17:47] "I am God." In this case, Jehovah. And [17:51] here comes a very uh [17:55] a very complex uh uh verse uh for people [17:59] who study it. Uh I think I don't think [18:03] it's complex in the sense that there are [18:06] those who say that the Torah was not [18:08] written at one time but as a compilation [18:11] of documents point to this verse. I [18:14] don't think persuasively but that's what [18:16] I meant by complex. [18:18] I appeared to Abraham, to Isaac, and to [18:22] Jacob [18:24] as El Shadai, [18:27] but my name Jehovah I didn't make known [18:31] to them. [18:34] But that's not literally true. If you [18:37] think it means they never knew the name [18:39] Jehovah, that's not correct. That's not [18:42] necessarily correct. [18:44] What it really means is my name Jehovah [18:48] is not the meaning of that name is not [18:52] what I made known to Abraham, Isaac and [18:54] Jacob. [18:56] Name in the in Bible is very important. [18:58] All names have meanings. You already saw [19:01] Jehovah is I am what I am. I will be [19:03] what I will be being. Remember that [19:05] whole idea. [19:07] Uh name means a lot. Um, Adam names the [19:12] animals. When you name something, you [19:15] are giving it essence. That's why the [19:18] Nazis took Jews names away and gave them [19:20] numbers. That it was as important as [19:24] murdering Jews was dehumanizing them. [19:27] And so there was no name. It was it was [19:29] a tattooed number like cattle. [19:33] Uh I I think uh when I when I was [19:36] teaching about the naming, I used the [19:38] example of my wife [19:40] uh would uh got very sad when one of our [19:44] fish died, which was particularly funny [19:47] since she had had a tuna sandwich for [19:49] lunch that day. As I pointed out to her, [19:52] I said, you know, Fran, how sad can you [19:55] get? You know, you just had a tuna melt. [19:57] And um and you know, she started [20:00] laughing and crying at the same time. [20:02] And I realized why she got sad over the [20:05] death of one of our fish. We had [20:08] unwisely named our fish. [20:12] But but you see, if you ate a sandwich [20:14] and you was really a Jerry sandwich, [20:18] you're having Jerry for lunch, then you [20:20] would you would recoil from that [20:22] sandwich. A tuna sandwich is not a [20:24] problem. Jerry is a problem. So I vowed [20:29] after I saw my wife's reaction, we are [20:31] no longer naming our fish. It's a [20:34] puffer. It's a yellow tang. And that's [20:36] it. You know, in fact, just tonight, a [20:38] yellow tang died. No, you know, nothing. [20:41] Dennis, are you going to take it out of [20:42] it? It's ugly, you know. I mean, that [20:43] was it. There was no emotional uh [20:46] connection cuz it was a yellow tang. [20:50] Name is essence. Look at how much [20:52] thought parents give. Some do. My [20:54] parents happen not to. As it happens, [20:56] they wanted a girl. They had already had [20:57] a boy. They knew they'd only have two. [20:59] So, they really wanted the classic boy [21:01] and girl. I came out a boy. Uh, and uh, [21:05] they were going to name the girl. They [21:06] had given thought to that, Denise. And [21:09] that was how I got the name Dennis. That [21:11] was it. There was no other thought. Most [21:13] of the time, however, a great deal of [21:15] thought is given. And uh, because names [21:19] have essence. If names of our pets and [21:23] our names have essence, you would think [21:25] God's names will have essence. Jehovah [21:28] has meaning. [21:31] It said, "I came I know I I I I came to [21:36] them. I appeared to them as Al Shai." [21:39] Now, there are many names for God in the [21:42] Torah. Al, which is simply God, right? [21:47] Deity even. It's almost just a deity. El [21:51] Shadai which we don't know exactly but [21:54] there are theories and I'll tell you one [21:55] which may or may not uh be absolute may [21:59] not be linguistically correct but it it [22:02] is in uh implicitly correct. Uh Elohim [22:06] which is God [22:08] um not as deity but the ruler the ruling [22:12] god as it were. Elohim is, for example, [22:15] if you speak, if the Torah speaks about [22:17] other gods, it will use the word Elohim, [22:21] which is a plural of a word almost never [22:23] used, Eloha. [22:25] God's name, Elohim, is actually a plural [22:30] name, which doesn't mean that there is a [22:32] plurality of gods, but rather that God [22:34] takes in the plurality. Uh, and and we [22:37] have that in English. The word fish, [22:39] which I've just been using, is is both [22:41] singular and plural. It's not totally [22:43] uncommon that we would have that, right? [22:46] Uh so Elohim, al uh the the uh the the [22:53] four word letters of of Jehovah and El [22:58] Shadai, which is the the least common. [23:02] Nama Lewitz speaks about El Shadai. And [23:05] this is this is the important [23:07] distinction and this will be the the [23:08] great theme of today's uh of tonight's [23:11] class. [23:13] The um [23:16] what is the difference between God as he [23:18] appears to the patriarchs Abraham, [23:20] Isaac, Jacob and God as he makes himself [23:24] known to Moses and the Jews. That's what [23:27] this is about. what God is explaining to [23:31] Moses and I think to the rest of us [23:33] through eternity. What is the [23:36] difference? This episode of Timeless [23:39] [music] Wisdom will continue right after [23:41] this. [23:45] Who answers [music] America's call for [23:47] more energy? Our people do. Chevron's US [23:51] energy production has [music] increased [23:53] by nearly 60% in the past 3 years. Hi, [23:56] my name is Aaron and I'm a wellsight [23:58] representative at Chevron. [music] [23:59] I'm proud of the work that I do every [24:01] day. It gets more American oil out of [24:03] the ground and it brings America more [24:05] energy security. [music] Learn more [24:06] about what our people do at [24:08] chevron.com/amea. [24:11] [music] [24:16] Now, back to more [music] of Dennis [24:18] Prager's timeless wisdom. [24:21] >> Uh, let me read to you Liberowitz and [24:24] Mama Liowitz. this brilliant woman and [24:27] then I will explain further. [24:33] She quotes Yehuda Halevi [24:37] uh the Jewish thinker [24:39] as saying [24:41] the divine statement and I appeared unto [24:44] Abraham to Isaac and to Jacob by my name [24:46] of God Almighty. That is the general uh [24:50] translation of El Shadai. Okay, God [24:53] Almighty implies not through open force [24:56] and conquest as alluded to in Psalms so [25:00] on. Uh he did not create for them the [25:03] patriarchs miracles as he did for Moses [25:07] and this is implied in the statement and [25:10] by my name the Lord was I not known to [25:13] them. He performed for Moses and Israel [25:17] that which left no vestage of doubt in [25:20] their minds that the creator of the [25:21] world had brought these things into [25:24] existence in an entirely new and [25:26] purposeful creation. As for example, the [25:28] plagues of Egypt and the parting of the [25:30] sea, the mana, the pillar of cloud, etc. [25:33] God did not do these things because they [25:36] were in any way greater than Abraham, [25:37] Isaac, and Jacob, but because they were [25:40] numerous and doubts existed in their [25:43] hearts. I'll explain it all. I just want [25:45] to read you the source where I get the [25:47] idea from. The patriarchs, on the other [25:49] hand, were inspired with a pure and [25:51] undiluted faith which was proof against [25:55] all temptation, even if evil had dogged [25:58] them all their days. Consequently, they [26:01] did not require all this. Are you are [26:04] you following? The theory of Yehuda [26:06] Haley is that Abraham, Isaac, and Jacob [26:11] didn't need miracles. [26:13] The Jews in Egypt did because of their [26:17] number, which I'll explain in a minute, [26:21] and because of what? Oh, yes. The doubts [26:23] that existed in their hearts. Okay, [26:27] this is a very interesting idea about [26:30] the difference between the faith of the [26:32] patriarchs and the faith of the Jews [26:34] later and it will totally reverberate to [26:37] the present moment in your own lives. [26:42] You and I are much more similar to the [26:45] Jews in Egypt visav God than we are to [26:49] Abraham, Isaac, and Jacob. Abraham, [26:52] Isaac, and Jacob saw God in every act. [26:55] You got pregnant, God made you pregnant. [26:57] You you you moved to another country, [26:59] God wanted you to move to another [27:01] country, right? You found a wife, God [27:03] wanted a wife. You found a husband, God [27:05] wanted this husband. Whatever you were [27:07] barren, God made you barren. God was [27:10] omnipresent to Abraham, Isaac, and [27:12] Jacob. [27:14] To the Jews in Egypt, that was not the [27:16] case. First of all, if it would be the [27:19] case, they would have had to have said [27:21] something very difficult. [27:23] Yeah, God is omnipresent and he's a [27:25] slavemaster, [27:27] right? Their circumstance does not allow [27:30] for the without exceptional human beings [27:34] who see God even in the darkest moments. [27:37] It does not allow for what Abraham and [27:39] Isaac and Jacob believed. They needed [27:41] they needed concrete evidence of God. [27:44] Abraham, Isaac, and Jacob didn't. We are [27:47] like the Jews in Egypt. We need most of [27:51] us, okay, let's put it that way. Most of [27:54] us need a more concretized expression of [27:57] God's existence. To the patriarchs, it [28:00] was simply enough uh in that way. [28:05] But [28:06] here is where [28:09] Leapowit says the patriarchal age was [28:12] the age of the individual. The patriarch [28:15] saw God in everything that happened. But [28:16] in the age of Moses, the Jewish people [28:19] was involved. Therefore, more was [28:22] necessary. [28:24] I would piggyback on her idea as [28:27] follows. [28:30] And this is where I resonate totally. [28:34] The individual can easily believe in [28:37] God. [28:39] The problem arises when we look at how [28:42] others suffer. [28:44] For most of us who believe, we see God [28:48] in our lives. It is when we ask larger [28:51] questions, [28:53] eg questions pertaining to others that [28:56] the problems arise. [29:00] That's the difference between Abraham, [29:03] Isaac, and Jacob and the Jews and Moses. [29:06] And Moses, [29:09] Moses in his life has every reason to [29:12] believe in God, right? It's blessed. [29:15] He's saved. He's raised by uh by [29:18] Pharaoh's daughter. Uh his life is [29:20] saved. He has beautiful circumstances. [29:23] He goes out. He's saved again. He goes, [29:25] he happily married. He raises kids. He [29:28] likes his father-in-law. He has a good [29:29] life. And God directly appears to him. [29:32] He doesn't need miracles. This guy has a [29:36] life like some of you have very blessed [29:38] and a very strong sense I'm sure many of [29:41] you have of God involved in your life [29:45] when then do we start asking the big [29:47] questions most of us when we look at [29:50] what happens to others lives [29:54] I have asked a question [29:57] uh to a handful of audiences and the [30:00] question was [30:02] how many of you feel that your life [30:06] only. Your life has been either fair or [30:12] better than fair in terms of being [30:15] treated by life justly. I'll do it right [30:17] now. How many of you feel your life has [30:20] been fair or better than fair in the way [30:22] in the way in which life and fate have [30:24] treated you? Okay. Uh the vast majority. [30:28] I won't ask for the other. People may be [30:29] embarrassed to raise their hands. the [30:32] vast majority of you. Yet, I have no [30:34] doubt that nearly everyone who raised [30:36] his or her hand has certainly had [30:38] suffering and pain and difficulty and [30:41] death and and and and uh illness uh with [30:45] loved ones or with oneself has massive [30:49] desires for something better in life and [30:52] yet you raised your hand. Now, either [30:54] you're deluding yourself. I once [30:56] mentioned this to somebody uh it was [30:57] very close to me so I can't mention who [30:59] he is. Uh he said uh they're they raised [31:02] their hands because psychologically they [31:04] couldn't really look at how unfair life [31:07] was to them. Uh that's cuz I suspect [31:10] that's how he feels about his life. This [31:12] person I'm thinking about. I don't think [31:13] that's the case for the great majority [31:15] of you raised your hand. I would [31:16] certainly raise my hand and I have known [31:18] uh my share of pain though certainly [31:20] less than many have although more than [31:23] some uh who also had raised their hand. [31:25] Certainly. [31:27] It is a very interesting thing though. [31:29] This was raised to me by a an Orthodox [31:31] Jew about 25 years ago at Ginger's [31:35] Hotel. [31:37] Uh among my fondest memories of my uh I [31:41] lived in New York till 20 years ago. Um [31:44] and then so in other words, I left in my [31:47] late 20s. [31:49] It's 27. Late or mid? [31:53] >> Late. Thank you very much. In my mid20s, [31:56] I left New York nearly 20 years ago and [32:00] uh uh when I I I was invited I really I [32:04] mean this was talk about blessed. I was [32:07] invited to lecture at singles weekends. [32:10] I mean is that luck or is that luck? I [32:12] mean you know so you know uh and and [32:15] that's when I'd be up there and I [32:16] remember one holiday of Sukkot going out [32:19] to this freezing suka there in and I'm [32:21] talking theology to a guy. I'm I'm [32:23] trying to find, you know, a woman and [32:25] this guy's talking to me theology. I [32:27] wanted to kill him, actually. But lo and [32:30] behold, uh he made a great point. Uh he [32:34] and he opened my eyes. This is Dennis. [32:36] Everybody talks about how much suffering [32:38] there is and how unjust the world is, [32:40] but if you ask them about their own [32:41] life, [32:43] they tell you they've been blessed or [32:45] they've been lucky or they've had at [32:47] least it's been fair. [32:50] That's the difference essentially [32:53] between Abraham, Isaac, and Jacob as I [32:56] read into this and the Jews and Moses. [32:59] Now in Exodus, they didn't ask how could [33:03] how could one believe in God with all [33:06] the suffering their God was. And here is [33:10] the problem [33:12] of only having a personal God. [33:16] there. God was profoundly personal. He [33:20] got her pregnant. He got him here. He [33:22] moved him here. He spoke for him. He [33:23] intervened when the king wanted to sleep [33:25] with his wife. Right? That was the [33:27] perception. Then [33:30] it is totally wrong to regard God as [33:34] just the creator of the world who [33:36] doesn't know you. That's that's to me [33:38] equivalent functionally to atheism. If [33:40] God doesn't know me, what's the [33:42] difference if there's a God? As far as [33:43] Dennis is concerned, it's irrelevant, [33:45] right? If God doesn't know I exist, [33:48] personal God is critical, [33:51] but only a personal God is not Jewish [33:58] because it's too self-p preoccupied [34:02] and it doesn't ask the big questions [34:04] that Moses asks here. Now it is true [34:08] Abraham did ask about the people of [34:11] Sedon to his enormous credit but they [34:14] were they were questions about justice [34:17] and he wanted to know a little more [34:18] would you do this if there were this I [34:20] want to know how you operate and that [34:22] was and that's wonderful but of course [34:24] there was no question about sacrifice [34:26] your child [34:28] because God is so intensely personal to [34:31] a Jew today they would be wait a minute [34:33] what do you mean sacrifice my child [34:36] that's wrong. How can you ask for that [34:39] like Moses is asking here [34:42] when and and by the way that is why the [34:45] Jew in me does react negatively when I [34:49] hear often non-Jews speak uh in America [34:53] with God said to me, God came to me, God [34:57] told me, God operated with this. Part of [35:00] me loves it and part of me is hesitant [35:04] and uncomfortable about it. [35:07] They're they're doing a promo on KABC in [35:10] case you heard. Not my favorite line. Uh [35:14] right. I don't know if you can miss it. [35:15] It's like played every 20 minutes. I I [35:18] going to have to bump it off and [35:21] put on another guy's uh or the truth is [35:24] it was it was good line that I made, but [35:27] calling the guy vomit was not is not a [35:30] line that I wish to be permanently [35:32] associated with. [35:35] See, I wanted it my my brain came up [35:37] with another term which I can't use. You [35:39] know, a piece of but then I realized I [35:42] can't say that on the air and so I said [35:44] vomit as to describe the murderer of of [35:47] Yakrain. But how did this come about? A [35:50] guy called says he's a hero. So how's it [35:52] a I go how why is he a hero? Says [35:54] because God told him to. I said why are [35:57] you talking God told him to? He said how [35:59] can you how can you prove God didn't [36:00] tell him? [36:02] So I said, "Well, what if God told me to [36:03] kill you?" I mean, how do you know, you [36:06] know? And then I said, "You know, God, [36:08] well, God told me the guy's a piece of [36:10] vomit." All right, that's how that's how [36:11] I think the thing ended, at least as far [36:13] as what's being replayed now. But that's [36:17] the danger of of an only a personal God. [36:22] Hey, God told me, right? End of issue. [36:26] That's why you need religion. [36:30] In a nutshell, that's the case for [36:33] organized religion, my friends. [36:37] Otherwise, all of us will go around [36:40] deeply spiritual and hearing whatever we [36:43] want to hear from God. [36:47] That is why the faith of the patriarchs [36:49] is not Judaism. It's monotheism. And [36:53] that's great. And it's an advance, [36:55] stupifying advance. It isn't Judaism. It [36:59] isn't Sinai. Sinai begins Judaism. [37:05] That's what this is about. I didn't [37:08] appear to them as what I am fully. They [37:12] only knew me as a personal God. Which is [37:14] wonderful, but not enough. [37:18] How do you know that God didn't say go [37:21] and murder this man? Because I will give [37:23] you ten commandments that say do not [37:26] murder. That's how you know. [37:31] That's why Abraham can go and try to s [37:35] sacrifice Isaac. [37:37] God said there's no rules that said it [37:40] shouldn't you shouldn't kill children. [37:42] Oh, God said. Okay. Not an issue. [37:47] Absolutely not an issue. We don't have [37:48] the slightest sense of hesitation. Only [37:51] if God stops him and then tells us [37:54] infanticide is wrong, child sacrifice is [37:57] wrong. Then we know it. And that is why [38:01] spirituality without organized religion [38:04] is dangerous. [38:06] You hear what you want to hear. Just as [38:09] indeed religion without spirituality is [38:11] dangerous. You become mechanical and [38:14] there's no relationship to God. It's [38:15] just what does the say? What does the [38:17] Sharia say? [38:21] That's not good either. Or hey, I went [38:23] to church. Don't bug me. [38:27] And that's now we enter [38:31] biblical religion with this verse. [38:36] That's why the key to the Exodus is not [38:40] the Exodus alone. It's Sinai. At Sinai, [38:44] I'll tell you what God wants. [38:48] Honor your father and mother. Don't [38:50] murder. Don't commit adultery. Don't [38:52] steal. That's what God wants. [38:56] Don't walk around with God told me God [38:58] did this. That's why you don't have it [39:00] later nearly as much. Isn't it the most [39:02] common question? Why doesn't God appear [39:04] to us all like he did to Abraham, Isaac, [39:06] and Jacob? Everything was God. Because [39:08] that's how they saw it. And it is [39:11] beautiful. And it they're not wrong. [39:14] Don't get me wrong. If you see God in [39:16] your life, you're not necessarily wrong [39:18] at all. I believe God has played a role [39:20] in my life very deeply. [39:23] But it must be consent with my religion. [39:28] That's the difference between [39:30] spirituality alone and spirituality and [39:32] religion. [39:34] To grow up with God doesn't play a role [39:35] in your life, but you know, hey, he gave [39:37] he gave the Torah, now you obey it, and [39:39] you know, and that's it. [39:42] is is is [39:44] lifeless religion. [39:47] This is a terrible tension. Please don't [39:49] forget it. Okay? Don't forget what you [39:50] want to ask. [39:52] This is a terrible tension that again [39:56] like all good things in life must have [39:59] that central role. It's easy to fall [40:01] over. You contemplate your naval and [40:04] your spiritual. That's why the word uh [40:08] uh and the new and new age new age is is [40:11] the oldest age idea in the world that [40:14] god is within you. [40:18] The problem I've always asked I stopped [40:20] debating new wagers and there were a lot [40:21] of nice things don't get me wrong there [40:22] are a lot of nice things in new age [40:24] certainly a lot of nice people uh who [40:25] were involved in it but I I asked when I [40:28] used to debate this with callers I'd [40:30] said well I have one question for you if [40:33] God is within you only I don't mind [40:36] people saying God is within me I mind [40:38] when they put a period at the end of the [40:40] sentence God is within you and outside [40:43] of you but if you put a period If God is [40:46] within me, then what's the difference [40:49] between you and God? How do you know [40:52] when it's your will and when it's God's [40:53] will? If God is not outside of you? It [40:56] it it's too dangerous to making you and [40:59] God co-equal with your will, [41:02] which is what the guy in Israel did. And [41:04] so many others who in the name of God, [41:06] though it violates the religion, that's [41:08] why I'm pro- religion. [41:12] The people, the Muslims who go around [41:14] and uh and blow themselves up and kill [41:16] as many men, women, and children as [41:17] possible tell you that God told them. [41:20] It's interesting. You know what they [41:22] never say? The Quran told me. [41:25] You think if they're a devout Muslim, [41:26] they should say, "The Quran says in [41:28] surah so and so that I should blow up as [41:31] many Jews as possible." They never say [41:33] that. Not once, right? All they do is [41:35] Allahu Akbar. God is the greatest. [41:39] just like the guy in Israel. Now [41:42] that's easy. Listen, there were there [41:44] were, you know, there were Nazi soldiers [41:46] who who went with a belt go mun God is [41:49] with us. [41:51] Hitler thought he was doing God's work [41:52] in in in creating the Holocaust. [41:56] But he never said it, interestingly, you [41:59] know, I read in James that one should [42:03] cast Jews. [42:05] No, he said, "God, God wants me to [42:07] exterminate the Jewish race." That's [42:10] easy to say. Find me in your religion [42:13] exactly where it says. Religion is a [42:15] break on two personalizing a faith in [42:18] God. [42:19] >> This episode of Timeless Wisdom [music] [42:21] will continue right after this. [42:26] [music] [42:26] Who answers America's call for more [42:28] energy? Our people do. Chevron's [music] [42:32] US energy production has increased by [42:34] nearly 60% in the past 3 [music] years. [42:37] >> Hi, my name is Aaron and I'm a wellsight [42:39] representative at Chevron. I'm proud of [42:41] the work that I do every day. It gets [42:43] more American oil out of the ground and [42:44] it [music] brings America more energy [42:46] security. [42:47] >> Learn more about what our people do at [42:49] chevron.com/amea. [music] [42:58] Now, back to more of Dennis Prager's [43:00] [music] [43:00] timeless wisdom. [43:02] >> This is truly important [43:06] because many people, certainly most [43:09] Jews, think organized religion is [43:11] nonsense. It's a crutch. Psychological [43:13] nonsense. Primitive stuff. It's the [43:17] break on self- worship. There's a code, [43:21] my friend. [43:23] There's a code. [43:26] A dear Muslim friend of mine who will be [43:28] uh having Shabbat dinner with uh my [43:30] family this week uh called me up and he [43:33] he's heartbroken. He's just heartbroken [43:35] about what what he sees with his with [43:37] fellow Muslims, [43:39] disgracing the faith that he he believes [43:41] totally and totally by their behavior. [43:45] But this guy doesn't make the news like [43:47] a guy who blows up people and shouts [43:49] Allahu Akbar as he stabs an Israeli [43:51] hitchhiker to death. Right? My friend's [43:54] not uh doesn't get in the on the BBC. [43:58] So people think this is religion. [44:02] It's it's spirituality if you will. It's [44:05] godality. [44:07] Religion without God has its own [44:09] problems. But that is now you understand [44:12] the difference. [44:14] And the difference between [44:17] the ability to easily [44:20] embrace God when you only relate to God [44:24] through your own life. Let me tell you [44:27] folks, if I didn't think about the [44:29] Holocaust and Bosnia and Rwanda, [44:33] Burundi, and uh and the Armenians and [44:38] slavery, [44:40] if I only thought about my life, not [44:43] only wouldn't I be ambivalent about God, [44:45] I'd be sending him birthday cards. I [44:47] would just send him flowers. I would I [44:49] would be praying all day in praise. The [44:52] problem to my faith isn't my life. [44:55] The problem to my faith is what I just [44:57] told you. It's others lives. That's the [45:00] problem for Moses. [45:03] Moses doesn't say, "Hey, you know, you [45:05] didn't treat me well. I don't like the [45:06] wife you sent me. My kids aren't well." [45:08] Nothing like that. Why did you make evil [45:12] for them? [45:14] That's different from Abraham, Isaac, [45:16] and Jacob. I appeared to them, right? [45:25] Shai I appeared to Abraham to Isaac very [45:31] specific to an individual in each case [45:36] as El Shadai. Now, El Shadai is the is a [45:41] personal god [45:45] is is well is is not as much it's [45:48] actually the god not it's both personal [45:52] but it's mo it's the god of nature the [45:56] god that you don't have to uh that isn't [45:59] personalized Jewishly as it were as [46:02] Jehovah is uh and one of the ways in [46:06] which I learned this though I saw No [46:08] further um u note about it is that [46:13] shadai [46:15] uh may well or may well not but it it [46:18] seems that it would the word for breasts [46:21] in Hebrew is shadai. [46:24] So in a in a sense it's almost God of [46:27] breasts is al Shadai which is not odd [46:31] because the word a major description of [46:34] God is al raum a a merciful god and raum [46:40] comes from the word ram which is w [46:43] again the woman being the source of of [46:47] empathy of mercy not of law not of war [46:51] you need both you need [46:54] We have in in our society gone too far [46:56] over toward the mercy and uh as a result [47:00] we decide that rapists who rape a lot of [47:04] girls should have parole. [47:08] Okay. Never ever ever think that mercy [47:12] alone will make you a merciful world. [47:16] Okay. [47:22] my name God Jehovah [47:26] that I didn't make known to them. This [47:31] is what is happening here. [47:34] Uh makes a very intelligent point in [47:37] Genesis 12:1. When Abraham is given a [47:40] promise of the land of Israel, [47:43] he is he is not told anything about its [47:46] beauty and riches. [47:49] But the Jews in Egypt in Exodus 38 are [47:53] it's a land flowing with milk and honey. [47:57] They didn't. Abraham, Isaac, and Jacob [48:00] needed no manifestations of God's [48:03] greatness. Right? It was so personal. It [48:06] was so real. God [48:09] I didn't need it was enough to know [48:10] getting a land. Thank you. But now we [48:14] need more specifics. [48:16] you. I will show you that the plates and [48:20] whatever else is done. [48:23] Okay. [48:27] 6 [48:29] 4 [48:31] So my name Jehovah I didn't make known [48:33] to them. And [48:35] I also established my covenant with them [48:39] to give them the land of Cananan, [48:44] the land of their sojourn in which they [48:48] have lived. [48:51] And I have now heard the moaning of the [48:55] children of Israel [48:58] because of what the Egyptians are making [49:01] them work. And I remember [49:05] my covenant. So who is Jehovah? [49:10] Now my more of my essence is coming out. [49:13] I am not only personal to the [49:17] individual. I am personal to the people [49:22] and I am trustworthy. [49:26] Okay? I am trust. There was no way [49:29] Abraham, Isaac, and Jacob could know [49:31] that God is trustworthy. They just [49:33] believed. [49:35] But now you will see that who I am, you [49:38] can have trust in. Not merely believe I [49:41] exist. Not even know I exist. Actually [49:44] have trust in me. [49:49] Therefore, [49:52] a second. [49:56] Okay. Therefore, [49:59] tell the children of Israel that I, God, [50:03] Jehovah, [50:04] will take you out of the suffering of [50:09] Egypt, and I will save you [50:14] from your slavery, and I will redeem you [50:20] with a an outstretched arm and through [50:23] extraordinary punishments. [50:26] and I will take you to me for a people [50:33] and I will be for you a God and you will [50:38] know that I God have it is I Jehovah [50:42] your God who takes you out of the [50:45] suffering of Egypt and I will bring you [50:49] into the land which I raised my hand in [50:53] an oath [50:55] to give her that land to Abraham, Isaac, [50:58] and Jacob, and I will give her to you as [51:01] an inheritance, as a possession. I am [51:04] God. [51:06] Uh there is the second major point of [51:08] tonight in one of those verses. But [51:11] first, I know all of you were dying to [51:14] know why do Jews drink four cups of wine [51:17] on Passover? [51:19] That is why some of you decided to come. [51:21] You I know that's why you came tonight. [51:22] You just dine to know [51:24] >> other questions. [51:25] >> H [51:26] >> you have other questions [laughter] [51:29] about a thousand before this one I'm [51:32] sure. Right. But for those of you who [51:34] did want to know where the four cups of [51:36] wine Passover are based on, it is based [51:39] on the first four promises, verbal [51:43] promises of God. Uh here and they are [51:52] the I will take out [51:55] I will save uh I will redeem [51:59] and I will take. Those are the four [52:02] great things that God will do. And we [52:05] drink a cup for each of the four things [52:07] that God will do. It should have been [52:10] called this is the votei cup. This is [52:12] the galty cup and so on. Uh now [52:18] it there are however seven verbs [52:21] attached to what God will do. One of the [52:24] things I didn't do because I don't get [52:25] into it as much as some others, but it [52:28] is terribly fascinating is how often [52:31] seven crops up in the Torah, [52:34] which is almost like the the the [52:37] watermark [52:38] unifying everything in the Torah. Seven [52:41] from seven days to the seven verbs here [52:44] and the seven years of work. Seven is [52:47] constant. Seven and 40 are very big. uh [52:50] but seven in particular and there are [52:52] seven verbs I gave you the first four [52:55] then it'si and I will be and theni [53:00] and I will bring out [53:03] and then vinati I will give uh so that [53:07] gives you seven but it's the first four [53:09] the rabbis wisely did not want us to [53:11] drink seven cups of wine few Jews would [53:14] have made it the to the morning uh if uh [53:18] if they had done [53:20] Now, ladies and gentlemen, [53:23] you know, it's amazing cuz I I was sure [53:26] I would finish chapter six tonight. I [53:28] was so sure I was even prepared for a [53:30] little of seven. But there is another [53:34] awesome point here [53:37] and it is verse seven. And I will take [53:40] you to be my people. [53:46] Uh again I'm chilled by the profoundity [53:49] of the phrase and the the or I should [53:51] say not so much the profoundity although [53:53] it's there the importance of it. [53:56] First it is like it is the same verbiage [54:00] used when a man takes a wife. [54:04] It it's it's almost and I will take you [54:07] for my wife as is very common in the [54:10] prophets uh metaphors. the Jewish people [54:13] is God's wife [54:15] and we're unfaithful a lot uh is the way [54:20] in which uh the prophets put it. At any [54:22] rate, [54:24] I will take you [54:27] um to be to for me as [54:33] as a as my as my nation, okay? Or my [54:37] people. [54:39] and I will be your God. [54:42] It's like, you will be my wife, I will [54:44] be your husband. But that's just the [54:47] metaphor. [54:48] The power here [54:51] is this. [54:56] The Jews are a nation only in so far as [55:03] they are God's nation. [55:08] The Jews are not a nation or anything [55:12] else without God and and Judaism. [55:18] That is the point here that is critical. [55:22] God could not have said to the [55:24] Egyptians, "I will take you as a [55:25] nation." [55:27] The reason is not that Jews are better, [55:30] which is never implied or even hinted at [55:32] as I've showed you 50 times. [55:35] there. And here goes. Why were the Jews [55:37] chosen? I mean, everybody wonders that [55:39] at a given time. [55:42] God took a group that had nothing. [55:47] That's why the Jews are the Jews. [55:51] Because without Judaism, without God and [55:55] Torah, the Jews are nothing. This is not [55:58] a, you know, this is not a homalytic [56:00] point of a rabbi on Yum Kipper. This is [56:03] the reality of life. [56:07] There is no Jewish culture or Jewish [56:10] race or Jewish nationality. There is [56:13] none. There is Egyptian. There is [56:16] French. There is black. There is white. [56:20] There isn't anything Jewish outside of [56:23] God and Judaism. [56:28] Jews tried in this century to do so [56:30] called the secular Jewish culture. [56:33] It lasted in two generations. Maybe [56:37] their children either embraced Judaism [56:40] or ceased to be Jews. It's a fact. It's [56:43] not a again, it's not a rabbitic [56:46] homalytic. Listen, you Jews, if you [56:48] don't take the Torah, you're not going [56:50] to be a full person. Forget it. If the [56:53] Jews leave it, then there is no Jew [56:56] left. A Jew without Judaism is a zebra [57:00] without stripes. Okay, it's not a zebra [57:03] any longer. It's something else. It's a [57:05] fish that isn't in water, but it's not a [57:07] fish. [57:10] That is the point here. I make you a [57:13] nation. I, God, am what forms you as a [57:16] nation. Egyptians are Egyptian without [57:18] God. Babylonians are Babylonians without [57:21] God. Mesopotamians are, French are, [57:23] Belgians are, Uruguayans are, Jews [57:26] aren't. [57:29] This is what you are. [57:31] Even if you live in your land in Israel, [57:35] it is a major dilemma. How do [57:37] non-religious Jews keep their kids [57:40] Jewish in Israel? [57:43] Forget LA. Israel has it as a major [57:46] dilemma. [57:49] How are you Jew? And they're not. [57:52] Generally speaking, I'm Israeli. [57:55] That's it. And I'm not criticizing them [57:58] at all. This isn't a critique. People [58:00] should do what they want to do. I [58:02] believe in the American belief in [58:04] individualism. You don't want to be [58:05] Jewish. You don't want to be religious. [58:07] You should live and be well and you [58:09] should be protected in your right to to [58:12] leave it. [58:14] All I am saying is what is factually [58:17] correct and what is [58:19] existentially correct. Jews are Jews [58:23] solely by virtue of God and Judaism. [58:26] Italians are Italian by virtue of [58:29] Italian language, Italy, [58:32] Italian culture. [58:35] Jews do not have Jewish culture, a [58:38] Jewish place, uh, or a Jewish language [58:42] without Judaism and Torah. They are now [58:45] speaking Egyptian [58:48] probably. [58:49] They are they have no land. We are [58:52] formed outside of the country. Italians [58:55] are formed in Italy. French are formed [58:57] in France. Americans are formed in [58:58] America. Jews are formed in the desert. [59:04] Do you see the enormity of difference? [59:07] It is totally different. [59:10] Totally. [59:12] God has decided a certain group will be [59:16] a my nation. [59:20] I'm stuck with you. [59:22] God in effect will say later and you're [59:25] stuck with me. [59:28] You can leave but you cease. You can [59:30] leave me God. You just end up not [59:32] Jewish. We have no uh we have no secular [59:37] Jewish survivors. None. Secular Jews [59:41] become something else. Secular Italians [59:44] stay Italian. [59:48] secular Jews exist but they don't [59:51] reproduce as Jews. Uh [59:54] Arthur uh Herzburg the uh the Jewish [59:57] historian [59:58] uh was commissioned to do a piece on [60:01] something to the effect of the the [60:03] descendants of the hundred founders of [60:05] Benabit in America. [60:07] He found almost none who were still [60:09] Jews. [60:13] And these were founders of amaz, you [60:15] know, pre a preeminent Jewish [60:17] organization, but they were secular. [60:22] What what I've always asked this the [60:24] secular Jew, what what is secular [60:26] Jewish? What I have in common with a [60:29] Moroccan Jew who is religious, the [60:31] Torah, right? We will both read uh this [60:35] weekend uh this Shabbat Viraa in [60:38] Genesis. By the way, one of the one of [60:41] the chilling uh that is chillinducing [60:45] facts of of Jewish history that I had [60:48] heard was that when the Felian Jews were [60:50] first found by European Jews, that is [60:52] Ethiopian Jews who had black Jews in [60:55] Africa had not been seen for I don't [60:58] know 2,000 years. [61:01] They were wondering, "Are these people [61:02] really Jewish?" And then they found that [61:04] they were reading the correct para, that [61:07] Shabbat. Is that eerie? [61:11] And that basically ended any issue uh [61:15] of, "Yep, they're for real. [61:18] I have in common with a Felashian, an [61:21] Ethiopian Jew living in rural Ethiopia [61:23] to whom I could not correspond in any [61:25] language. We could uh uh I do not know [61:28] I'm haric and do not know English and do [61:30] not know Hebrew except to read the [61:32] Torah. Uh I have more in common than [61:35] with a secular Jew in LA [61:39] in in in that way obviously. I mean I [61:41] have things in common obviously with a [61:43] secular Jew in Los Angeles. But you you [61:46] understand my point. That's what makes [61:48] us Jewish. What does a secular Jew have [61:51] in in in in LA with a secular Jew in [61:55] France? [61:57] Nothing. [61:59] Nothing. You people say, "Well, Jewish [62:01] food." But that's not correct. Jewish uh [62:04] North Africans uh Middle Eastern Jews uh [62:08] eat entirely different diet than than [62:10] European Jews. Or they'll say Yiddish. [62:12] Yedish. Yedish is European. [62:15] The The other half of Jewelry spoke [62:18] Latino. which is a Spanishized Hebrew. [62:21] Like Yiddish is a Germanized Hebrew. [62:24] >> This episode of Timeless Wisdom will [62:26] [music] continue right after this. [62:32] Who answers America's call for [music] [62:33] more energy? Our people do. Chevron's US [62:38] energy production has [music] increased [62:39] by nearly 60% in the past 3 years. [62:42] >> Hi, my name is Aaron and I'm a wellsight [62:44] representative at Chevron. [music] [62:46] I'm proud of the work that I do every [62:47] day. It gets more American oil out of [62:49] the ground and it brings [music] America [62:51] more energy security. [62:52] >> Learn more about what our people do at [62:54] chevron.com/amea. [62:58] [music] [63:03] Now back [music] to more of Dennis [63:05] Prager's timeless wisdom. [63:07] >> So that there's literally nothing that [63:10] they have in common. Secular Jews in [63:12] different cultures. [63:14] There is no Jewish culture as such. [63:16] There were a culture of Jews in Germany [63:18] who were not religious. There's a [63:19] culture, you know, uh it's like there [63:21] was a humanistic synagogue. I'll never [63:23] forget [63:26] in my uh more fire brand years. I am [63:30] actually mellow compared to what I was [63:31] 20 years ago. Uh I I would just, you [63:34] know, walk into gladiatorial combat with [63:37] with anybody. I remember going to [63:39] Detroit to debate the founder of [63:41] humanistic Judaism, a rabbi in [63:43] Birmingham, Michigan. And it was really [63:46] it was the I I truly I I I you know, [63:49] I've conducted orchestras. I've had a [63:51] lot of fantasies. I've even come close [63:53] to knowing what it's like to go in a [63:54] ring with trainers behind you, massaging [63:56] you, you know, getting you ready with [63:58] towels and a bucket of water. this [64:01] evening had thousands of Jews of Detroit [64:03] coming to scream on the one they were [64:06] rooting for, the humanist or the [64:08] religious one. And I had my backers and [64:12] he had his backers. It was really it was [64:14] like a prize fight. It it bothered me in [64:17] some way cuz I don't think anybody came [64:18] to hear any any you know be enlightened [64:20] but just to see a major gladiatorial [64:23] combat. Uh but you know what he did in [64:25] his synagogue? I mean this was give you [64:27] an example. This is humanistic Judaism. [64:29] Judaism without God. Right. [64:31] What would they read? Uh they would get [64:33] together Friday night. You know what [64:34] they would read? Philip Roth. [64:38] No, that's exactly right. I I remember [64:40] and the Torah, they had a Torah. It was [64:42] in the library. They specifically [64:45] decided to put the Torah. They [64:47] acknowledged that it was a Jewish book, [64:48] but it belonged in the library. What [64:50] they secular Jews getting together would [64:53] do is read Philip Roth. [64:56] Okay, that and they're right. THAT IS [65:00] WHAT A secular Jew does. They read [65:01] Philip Roth if they still want to stay [65:03] Jewish. [65:05] But whatever that means, and it means [65:07] nothing. You certainly don't have to be [65:09] Jewish to read Philip Roth. [65:13] That's the importance of this verse. You [65:17] will be my people. You are a nation by [65:21] virtue of being mine. You have nothing [65:24] else that every other nation has. You [65:27] don't have a country. You don't have a [65:28] land. I'm going to give you one, but [65:30] it's made clear it isn't yours. It's [65:32] Canaanites. And they'll only be out when [65:35] they've sinned enough that you can go [65:36] in. And if you're no good, I'll kick you [65:38] out of there. And you're not Canaanites [65:41] anyway. Everybody's named after their [65:42] land. You're not. You're named after me. [65:45] Israel, fight with God. Canaanites are [65:49] named after Cananan. Mesopotamians are [65:51] made named after Mesopotamia. French are [65:53] named after France. British are named [65:55] after Britain. You're named after me. [66:01] There is no comparison. It's the only [66:04] ethnicity in the world to this moment [66:07] you can convert to. [66:10] Can't convert to being French. You can [66:12] convert to being a citizen. [66:15] You can't convert certainly to being [66:16] white or black. [66:19] right? Can't convert to being Hispanic. [66:23] Gee, I I love Spanish literature. [66:25] Doesn't do it. [66:28] But any black, any white, any Asian can [66:31] become as Jewish as the chief rabbi of [66:33] Israel uh in in in a moment. It doesn't [66:36] take a moment, but I mean at the moment [66:38] of conversion. [66:40] But then you're not, you see, of course [66:41] you can convert to Christianity or to [66:43] Islam, but you have stayed a member of [66:46] another ethnic group. You are you are a [66:49] member of this group when you convert [66:52] because it's it's not a normal nation. [66:56] It's God's nation and anybody can come [66:58] in. [67:01] Of course, it comes with tremendous [67:02] burdens. [67:04] It's, you know, it's easier to be [67:06] Belgian than Jewish. It is. [67:11] The question is, does it come with great [67:12] advantages? [67:14] The burdens are obvious. Are the [67:16] advantages that obvious? [67:18] the to the answer to that is yes when [67:21] you're not having horrendous times. [67:24] Uh there are times during the Holocaust [67:26] it would it could not really be argued [67:29] that it was advantageous to be a Jew [67:31] obviously but when when that isn't [67:34] happening I think there are enormous [67:37] advantages [67:39] but that's uh another course which I've [67:42] given [67:44] uh let me see how far we can get [67:50] nine [67:52] and Moses [67:54] uh spoke. [67:57] Oh, excuse me. But when Moses told this [68:00] to the Israelites, [68:03] to the children of Israel, they didn't [68:06] listen to Moses [68:08] because of a lack of spirit [68:12] and because of the terribly hard work [68:17] of the hard slavery. [68:22] So God spoke to uh Moses saying 11 [68:28] go and tell Pharaoh the king of Egypt [68:32] that he sends [68:34] Israel the Israelites from his land. [68:40] No more uh this time it's not uh 3 days [68:45] of uh sacrifices. Just let him go. God's [68:48] a little ticked off here. [68:52] And uh Moses uh spoke before God saying, [68:56] "But uh the Israelites won't listen to [68:59] me." So how then is Pharaoh going to [69:03] listen to me? It's a very powerful [69:06] question. Listen, uh we have a problem. [69:08] God, not only will Pharaoh not listen to [69:11] me, even the Jews aren't listening to [69:13] me. [69:16] Uh so I've got three problems here. The [69:18] Jews won't listen to me. and Pharaoh, [69:20] how's he going to listen to me? I don't [69:22] even speak well. [69:24] So God spoke to Moses and Aaron as [69:28] opposed to just Moses. [69:30] And he commanded them, this is a tough [69:34] sentence, too, because literally it says [69:36] he commanded them to is to the [69:39] Israelites, which doesn't mean anything. [69:41] So it probably means with regard to and [69:44] about Pharaoh the king of Egypt to take [69:48] the Israelites from the land of Egypt. [69:53] And then [69:55] I can't do it. [69:58] We're very close to finishing because [70:00] it's really a just a listing of the [70:02] Levite [70:04] uh generations. [70:06] So I will try to finish. I won't read. [70:09] It's one of the rare times. It is a [70:11] verse by verse uh uh teaching of the [70:14] Torah, but the genealogies are the one [70:16] thing I skip over. So, for those of you [70:19] listening to this in your car, [70:23] and hopefully God knows where else on [70:27] vacation in Tahiti, [70:29] uh it is verses 14 uh through uh 25. [70:35] This is essentially to give a a [70:38] genealogy [70:39] of the Levite, the tribe of Levites [70:42] which becomes so important and become is [70:46] of course of Aaron and how the uh where [70:50] the kohanim come from and that is why [70:52] given its centrality it wants to show [70:54] its genealogy. [70:56] Verse 26. [70:58] And it was this was Aaron and Moses. Now [71:01] Aaron comes first about which God said [71:05] to them, "Take out the children of [71:07] Israel from the land of Egypt by [71:10] troops." [71:13] A military term is being used here. [71:19] Uh it was they who spoke to Pharaoh. [71:27] Let me read to you one second. One [71:29] second. [71:32] Yeah. You know what? I should uh I'll [71:35] just read to you on the genealogy what [71:37] Sarna says. A detailed analysis of the [71:40] content of the genealogy discloses [71:42] careful design and purpose. The line of [71:44] the Levites is framed by a separate [71:46] introduction and conclusion. The [71:48] lifespans of individuals are registered [71:50] only in the list of Levites and the [71:52] descendants of Levi Ley are traced to [71:55] five generations in contrast to the [71:58] single generation given for the [71:59] Reubenites and Simeonites. Still more [72:02] peculiarities appear in the Levitical [72:04] listing. Aaron's name precedes that of [72:05] Moses. Verse 20, Moses's wife is not [72:08] mentioned, but Aaron's is. Only the [72:10] fathers-in-law of Aaron and his son [72:12] Eleazar are uh are named. Only Aaron's [72:15] brother-in-law is recorded. Only Aaron's [72:17] descendants and not those of Moses are [72:19] listed and the three generations. To put [72:21] it all another way, the Levites are here [72:23] singled out from among the other tribes [72:25] of Israel. The Aaronites are [72:27] distinguished from among the other [72:29] Levitical families. And there is a [72:31] further differentiation within the [72:33] Aronide families themselves. By the way, [72:35] it is one of the fascinating things of [72:37] the Torah that nothing is talked about [72:39] Moses's offspring. [72:41] Moses is important, but his offspring uh [72:44] are not. They don't carry on any [72:47] particular mandate which given the time [72:49] that Moses spends with God and running [72:51] Israel is not unexpected. And that is [72:54] why I open by telling you how remarkable [72:56] it was for Rabin to have done both [72:59] having the grandchild speak the way she [73:02] did [73:04] uh very quickly. [73:07] And so Aaron and Moses it was to whom [73:09] God said bring forth the Israelites from [73:10] the land of Egypt troop by troop. It was [73:12] they who spoke to Pharaoh, king of Egypt [73:15] to free the Israelites from the [73:16] Egyptians. These are the same Moses and [73:19] Aaron. For when the Lord spoke to Moses [73:22] in the land of Egypt, and the Lord said [73:23] to Moses, "I am God speak to Pharaoh, [73:26] king of Egypt." All that I will tell [73:28] you, Moses appealed to God, saying, [73:30] "See, I am of impeded speech. How then [73:32] should Pharaoh heed me?" All this is is [73:34] replicating what was just said, lest you [73:36] lost the train of thought with the [73:38] genealogy. And we begin next week with [73:43] the incredible story of the plagues [73:47] which have much more going on than you [73:50] will have ever believed. And uh it's a [73:52] great adventure unto itself. I can't [73:55] take questions tonight. I'll happily [73:56] take extra next week. I have to take a [73:58] flight now uh to uh the East Coast. [74:00] Thank you so much. Appreciate it. [74:03] >> On tomorrow's Sunday Fireside Chat. So [74:07] tell us a little more about you. You [74:09] were uh you were born where? [74:11] >> Yeah, I born in the old city of [74:13] Jerusalem and specifically in an area [74:16] called the Jewish quarter. [74:18] >> Oh, how interesting. [74:20] >> Yeah. [74:20] >> So you you're a Palestinian born in the [74:22] Jewish quarter. By the way, I meant to [74:24] ask you and it's because Palestinians [74:26] most Palestinians are from a Muslim [74:30] family. Some are Christian. What are [74:32] you? [74:33] >> I am a Muslim. [74:34] >> You are from Okay. I am, [74:36] >> if I may ask, and you you don't have to [74:38] answer every question, but are you a [74:41] practicing Muslim? [74:42] >> No. [74:42] >> Right. [74:43] >> I am anti-religious person. [74:45] >> Anti-religious? [74:46] >> Yes. [74:46] >> Okay. I'm pro-religious, but I still [74:48] love you. It's And I'm not joking. I'm [74:50] not joking because I I judge I don't [74:53] judge people by their faith. I judge [74:54] them by their behavior. And you're a [74:56] wonderful human being. [74:57] >> Join us tomorrow to hear more [music] [74:59] on Timeless Wisdom with Dennis Prager. [75:02] Visit dennisprager.com for thousands of [75:05] hours of Dennis's [music] lectures, [75:07] courses, and classic radio programs and [75:09] to purchase Dennis Prager's Rational [75:11] Bibles. [75:16] We want to take just a second to thank [75:18] the team at Life Audio for their [75:19] partnership with us on the podcast. Go [75:21] to lifeaudio.com to find dozens of other [75:24] Faith Center podcasts in their network, [75:26] including shows about prayer, Bible [75:28] study, parenting, and more. When someone [75:31] you love is hurting, what do you do? [75:33] We're often quick to say, "If [music] [75:35] there's anything I can do, just let me [75:37] know." But what if we stopped waiting to [75:39] be asked and simply showed up? 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