Transcript [00:01] [music] [00:02] life audio [00:04] >> on today's episode of Timeless Wisdom. [00:08] >> Whatever you ask of God, you would ask [00:10] of God under any circumstance. If God [00:12] allowed one person to die at the [00:15] Anophles mosquito in Africa, you would [00:17] have the right to ask where was God. [00:22] No matter what the level of evil in the [00:24] world, you would have a right to ask [00:27] where was God? Why did they stop it [00:28] sooner? How did he let it happen? [00:33] And that's why the question while we all [00:36] have it emotionally is not [00:38] intellectually I think that sound [00:42] because whatever the amount of evil we [00:44] would say why didn't he stop it sooner [00:48] and I don't know the answer obviously. [00:51] All I know is though that as soon as [00:53] there's any, you'd ask that question. [00:56] Why then did God why then did God now [01:01] decide to intervene? [01:03] I have I have a thought to offer to you. [01:07] >> That's coming up on Timeless Wisdom with [01:09] Dennis Prager. [01:11] >> What happens when faith and mental [01:13] health meet for real? [01:14] >> What's up? I'm Grace Gra. Welcome to [01:16] Breaking Through [music] with Grace [01:18] Greyber, a podcast for honest [01:19] conversations about anxiety, trauma, [01:21] healing, [music] hope, and the God who [01:23] never backs away when life gets heavy. [01:25] >> We are going to talk about everything [01:27] mental health. [01:28] >> No pretending, no perfect answers, just [01:30] real stories, [music] real faith, and a [01:32] reminder that you're not alone. [01:34] >> Get ready. You're going to be absolutely [01:36] obsessed. [01:36] >> Breaking through with Grace Graver, [01:38] available now wherever [music] you get [01:40] your podcasts. [01:42] >> Welcome to Timeless Wisdom with Dennis [01:44] [music] Prager. Here thousands of hours [01:46] of Dennis's lectures, courses, and [01:48] classic radio [music] programs. And to [01:50] purchase Dennis Prager's rational [01:52] Bibles, go to dennisprager.com. [02:02] Moses was afraid now because he now [02:05] knows that in his gnome because he said [02:08] to him, "Are you going to kill me? Are [02:12] you going to kill Laten like you killed [02:15] the Egyptian? [02:17] Right. So, uh, in other words, I have [02:19] power, you have moral power over me, [02:22] Moses, but I have life, death, power [02:26] over you. and he gets afraid and he [02:28] knows once again ladies and gentlemen [02:32] so far in the story those who saved him [02:35] have largely been non-Jews [02:39] and women [02:41] and those who hurt him at least now it's [02:45] the one person to hurt him the one I [02:47] shouldn't say those the one person is a [02:49] Jew [clears throat] [02:51] okay it's pretty powerful what the story [02:54] is telling India [02:56] he would not have had to flee Egypt if [02:58] it were not for this Jew saying, "Ah, [03:01] you're going to kill me like you kill [03:02] the Egyptian." So he knows and he flees. [03:07] 15 When Pharaoh learned of the matter, [03:09] he sought to kill Moses. But Moses fled [03:13] from Pharaoh. [03:15] He arrived in the land of Midang and sat [03:18] down beside a well. [03:21] Well, they found out and he understands [03:24] that uh Pharaoh wants to kill him [03:26] obviously uh for what he has done and he [03:30] flees the land. [03:32] Uh it is uh it is very important that he [03:37] flees the land and I'm going to talk to [03:39] you about that in a moment. [03:43] Now the priest of Midan had seven [03:45] daughters. [03:48] They came to draw water and fill the [03:50] trucks to water their father's flock, [03:55] but shepherds came and drove them off. [03:58] And here is the third example of Moses [04:00] being a great man. Moses didn't like [04:04] people bullying people. [04:08] It is to me one of the wonders of [04:10] humanity. Just as you wonder, you know, [04:13] how do people get so evil? [04:17] a Charlie Manson or a Knifeman or [04:19] whatever. How do people get so good? Why [04:22] is it that there are people who could [04:24] see the identical thing that others see [04:27] and react absolutely differently? [04:31] Right? [04:32] I don't know the answer to that. Is it [04:34] genetic? Is it a different soul? Is it [04:37] upbringing? Is it valitional values? To [04:41] me, I I'm making peace of this part of [04:45] my life, but some littles won't be [04:47] answered for me. Why some people act in [04:50] one way and others in another with [04:52] identical seeing the identical [04:55] events take place? [04:58] He's bothered. [05:00] He could have led a life in an Egyptian [05:02] palace and instead he's bothered by an [05:05] Egyptian beating a Jew. He's bothering [05:08] Jews fighting and now they're all not [05:10] Jews. In case he thought, well, you [05:13] know, he gets involved when there there [05:14] are Jews involved. These people are not [05:17] Jews. They have no connection to him [05:19] whatsoever. [05:20] And just to make it even more dramatic, [05:24] it's women he's defending. There's [05:26] nothing that there's no bullying that he [05:29] can follow him. Not male over female, [05:31] not male over male, not Egyptian over [05:33] Jew, not Jew over Jew, not nonju over [05:36] nonjew, it doesn't matter. And that's [05:38] why it is so beautiful the three stories [05:41] of Moses in the Torah prior to God [05:44] choosing. [05:46] So again, the shepherds came and drove [05:48] these daughters off. Moses rose to their [05:51] defense and he watered their flock. [05:55] when they returned to their father Ruel. [05:58] Now this uh Ruel is traditionally [06:01] considered to mean Jro, another name for [06:04] him, but it could also be the father and [06:06] the grandfather interchange. What? It [06:09] doesn't matter. He said, "How is it that [06:12] you've come back so soon today? [06:15] This is a great lie. Do you understand [06:17] why this is such a funny line? [06:21] wife is so filled with cruelty that if [06:24] this man takes it for granted that every [06:27] day his daughter daughters go to water [06:28] the flock men will bully them and water [06:31] their animals first. [06:34] That's why this question remember the [06:38] Torah is silent on some of the most [06:40] important marriage you can imagine like [06:42] all the years of Moses growing up but it [06:45] tells you why did you get home quickly [06:47] today when the father asks their [06:49] daughters you would think that that's [06:50] not quite as important as Moses's [06:53] upbringing but so there's a very [06:55] powerful subtle point here this man was [06:58] just used to his daughters being bullied [07:02] isn't that part let me Listen, we live [07:05] through that Tibetan. You get so used to [07:09] evil, you forget about it. It's like the [07:11] weather. Do you know why in the last [07:15] week over 300 people died of heat [07:19] exhaustion in Chicago? Do you know the [07:22] primary reason? They locked their [07:24] windows. [07:26] It happened in in bad sections of [07:28] Chicago that mostly elderly people. that [07:32] it was easier to die [07:34] that to open a window and think you'll [07:37] get shot or raped or or beat. [07:42] Every one of these people was as [07:44] murdered by the by the criminals of our [07:47] society as if the criminal had walked in [07:49] and shot them. [07:52] But we're used to it. You're used to all [07:54] the locks on your doors. You're used to [07:56] telling your your kids not to walk here [07:58] and not to walk there. They're used to [08:00] to all the lights that you have in front [08:02] of your house. He's used to having his [08:05] daughters come back late every day cuz [08:07] they'll be bullied by guys and bring [08:10] their animals there and kick them off [08:12] cuz they're stronger than women. [08:17] My friends, it's really a uh in a sense [08:20] Moses provokes the question, how you how [08:24] used to evil are you willing to get? [08:29] That's why I got very annoyed when uh [08:31] after about a uh a month about two [08:35] months after the Oklahoma City bombing, [08:39] the headline on the ABC network news, as [08:42] I heard it on my show, was healing and [08:46] the healing has begun in Oklahoma City. [08:49] For whom? [08:52] For those whose money didn't come home [08:53] that day or whose husband didn't show up [08:56] that day or whose son or daughter was [08:58] mangled to death, the healing has begun [09:01] 2 months later. Give me a break. [09:04] It gets worse. [09:07] When when it dawns upon you that that [09:09] person's never going to show up again, [09:11] it doesn't get better. Oh, maybe 10 [09:14] years down the road, you build up you [09:16] build up an ability to live and you [09:18] must. You got to go on. [09:21] But you know the healing has begun. It's [09:24] almost like you know well this is this [09:26] is part of life and evil is part of life [09:29] but the question is do you get used to [09:31] it? Do you do you make peace with it? [09:35] Moses is a person who doesn't make peace [09:37] with it. That's what I was trying to [09:39] shake earlier. And that's a choice we [09:42] all have to make. Last night I was uh [09:45] once again at the soup plantation [09:47] where I uh basically lived uh we just [09:52] love eating there. I like any place [09:54] where you can have as much as you want. [09:56] That's my kind of delight. See that just [09:58] pure freedom and where gluttony is [10:01] expected. [10:03] I mean they never have seconds when [10:05] you're you know when you're ordering [10:06] from a waiter. You're embarrassed aside [10:09] from the money you spend. At any rate [10:11] you know it's a health scene and I like [10:12] the place a lot. Anyway, uh so I a lot [10:15] of people, you know, will comment to me [10:17] something as a they recognize me. Last [10:20] night, I mean, I'm I'm getting my suit [10:22] with the suitation. This man walks over [10:24] and he goes, "You talk too much about [10:26] Richard." [10:29] And that was I'm I'm tuning you out. [10:34] I said, "Fine. It's a risk I take [10:36] thought about. Well, I believe it. But [10:37] the point is, and I get that pretty [10:39] loud. It's as if, you know, enough is [10:43] enough. Let's move on. It's like, let's [10:46] forget, let's forget evil. It's like the [10:49] classic example. A woman called me one [10:52] of my earliest years ago. [10:55] And she said, "Uh, Dennis, why don't you [10:57] choose, you know, just, you know, [11:00] forgive and forget? It's 50 years [11:03] already." It wasn't even true. It's 40 [11:06] years. She was 85. It's 40 years [11:08] already. You know, it's time. It's time [11:10] to forgive and forget. [11:12] So I said, you know, you're talking to [11:15] the wrong goon. [11:18] Every summer the Jews fast today for an [11:20] event that happened over 2,000 years [11:24] ago. [11:27] So Paula in 3,000. [11:32] What did you talk about? [11:35] Now I believe that I really believe you [11:39] can go with the other extreme and there [11:41] are Jews who do so where every you know [11:43] every Christian resurgent is it brings [11:47] up conjures up images of crusaders and [11:50] inquisitions where every German is is a [11:52] neo-Nazi and you could flip out too [11:56] every Irene is an anti-semite I mean [11:59] that's nonsense that's just nonsense [12:02] that's paranoia that's not rememberers [12:05] But it is important to remember and by [12:07] the way that verb will be used [12:10] momentarily. It's a very important verb [12:13] in in the Torah and in Judaism to [12:15] remember. [12:17] And that's and the reason you have to [12:19] remember is that you never ought to take [12:22] for granted in Judaism that evil exists. [12:26] never ever ever make peace with as [12:30] secondary nature as it is uh to you if I [12:35] live on air hunts I am on the premier [12:37] level on Delta American and United [12:40] that's a lot of flying okay and [12:45] every time I'm at the airport and [12:47] editing my pockets and turn on my [12:49] computer I think of that handful of [12:52] thugs who caused this nonsense I mean [12:55] I'm not that old, but I remember where [12:57] you walked to your plane. [13:00] This this generation younger than I has [13:03] no clue that that happened. You know, [13:06] airports were built as far as they're [13:08] concerned with male lieutenant. That's [13:11] not true. And I don't take it for [13:14] granted. I don't I don't In other words, [13:16] I don't make peace with that fact. It's [13:18] a bad thing that there are no detectors [13:21] in airports. It's a necessity, but I [13:24] haven't made peace with it. [13:26] Bad guys make this possible. I don't [13:28] like bad guys. They bug me. [13:31] That is what in a sense I've never [13:34] really formulated it this way is what [13:36] Judaism wants from its adherence from [13:39] the [13:41] never take never make peace with evil. [13:49] That's why it's important to remember. [13:51] It's not important to remember the [13:53] Holocaust that you be angry at Germans. [13:54] A lot of Jews get it wrong. That's not [13:57] the reason. [13:59] It's because it's important to remember [14:01] evil, not to let it be a part. Oh well. [14:05] And in the 40s there was a holocaust and [14:07] in the ' 50s there was a in the 60s. No. [14:11] Now, it's tough to live [14:14] an optimistic life and be constantly [14:17] aware of all you need. But it's a [14:19] juggling act that I think everyone has [14:21] to try for where you you know, you don't [14:24] you don't get [14:27] clinically depressed over Rwanda, but [14:30] you don't munch your tuna sandwich quite [14:32] get easily while you read about [14:34] anything. [14:38] So all that from his questions to his [14:41] daughters, how couldn't he came back so [14:43] stupid? [14:46] They answered. [14:51] They answered, "An Egyptian rescued us [14:54] from the shepherds. [14:57] He even drew water for us and watered [15:00] the flock." [15:02] Now what of course is the most powerful [15:05] uh I don't mean morally powerful but not [15:07] most interesting statement in that sense [15:11] an Egyptian [15:13] Moses appears to be Egyptian [15:17] that's very interesting [15:20] it's interesting to me on many in many [15:23] ways that I am not fully I don't know [15:26] exactly how to deal with see that he was [15:29] dressed like an Egyptian M we we [15:32] certainly understand [15:35] but one assumes that there was an [15:37] Egyptian law and a Hebrew law. Hebrews [15:40] are Semitic. Egyptians are not. [15:45] Egyptians are North Africans or you know [15:48] if you will even a specific Egyptian [15:49] stock. If um [15:53] if I dressed up as an Egyptian, would [15:56] you think I was an Egyptian? Maybe. No, [15:58] I mean it's a fair question to ask. I [16:00] actually have a picture of me. I was at [16:02] the pyramids in 1974 on a camel poor [16:06] camel. Um uh and um I was wearing all [16:11] the gar they put you know for photos [16:13] they put on all the gar and when I look [16:16] at the picture I think do I look [16:18] Egyptian? I don't know. I don't I don't [16:20] think so. But who knows? It's a just a [16:22] fascinating thing. He struck them as [16:24] Egyptian. clearly in his speech, clearly [16:28] in dress, mannerism, but we don't know [16:31] about look. [16:33] At any rate, [16:35] that's what they tell him. An Egyptian [16:37] rescued us from the shepherds. So he [16:40] said to his daughters, [16:42] "Where is he then? Why did you leave the [16:45] man asked them to break bread? I have [16:47] seven daughters. [16:52] [laughter] [16:56] fathers have thought the same throughout [16:58] all of this endeavor and a nice girl why [17:01] the hell [17:04] >> really isn't this isn't this powerful [17:06] you know everybody says oh no this is [17:09] this is sitic hospitality well the guy's [17:12] got seven single daughters and they need [17:15] a decent guy you know any one of you as [17:18] a daughter knows what your father would [17:19] have said if you'd have come home with a [17:21] story like that you left the man what is [17:24] Oh, it's [17:26] you [clears throat] know uh this just [17:29] the humanity in the text always always [17:32] just you know arouses my enthusiasm. [17:35] >> This episode [music] of timeless wisdom [17:37] will continue right after this. [17:42] >> For nearly 3,000 years, Homer's The [17:44] Iliad has shaped the Western [music] [17:46] imagination. As one of the foundational [17:48] works of Western literature, it explores [17:50] permanent questions about honor, [17:52] courage, leadership, [music] [17:54] friendship, justice, and what it means [17:57] to live a noble life. [music] In one of [17:58] the epic's defining moments, Achilles [18:00] returns to battle after the death of his [18:03] beloved friend Petrolis. Setting aside [18:05] his wounded pride to [music] confront [18:07] the responsibilities that come with [18:09] greatness, his decision reveals one of [18:11] the central themes of the Iliad, that [18:12] true [music] greatness requires more [18:14] than strength. It demands character, [18:17] sacrifice, and the pursuit of what is [18:19] right. That's [music] why Hillsdale [18:20] College has released its newest free [18:22] online course, The Iliad, taught by [18:24] Professor [music] Steven Smith. The [18:26] course reveals why Homer's Masterpiece [18:28] remains one of the greatest works of [18:30] Western literature. [18:32] Hillsdale.edu/startnow. [18:35] Read the classics. [music] [18:37] Study the West. Hillsdale.edu/start [18:41] now. [18:44] Now back [music] to more of Dennis [18:45] Prager's timeless wisdom. [18:48] >> Why did you leave the man? Ask the man [18:50] to break bread. So Moses consented to [18:52] stay with the man for also for a good [18:56] reason. Seven daughters. This is a good [18:59] life. This beats wanting to be killed, [19:02] you know, wanting to get, you know, that [19:04] people want to kill you in Egypt. [19:06] Certainly. Uh you can just imagine Moses [19:09] is feeling at this time, this is luck. [19:13] They one day on a wanted [19:18] to be the victim of murder of killing [19:21] you know sought to be killed. The next [19:23] day seven girls invited me [19:26] >> and he gave Moses his daughter Seora and [19:29] his wife. [19:31] What is interesting here is that there [19:33] is really no talk about and Moses [19:36] likedra. [19:38] It's a sad it's a sad part of this, you [19:40] know, cuz we have it in Genesis a lot [19:43] and she was beautiful. She had soft [19:45] eyes. She had beautiful eyes and liked [19:47] her and this uh here there's nothing she [19:50] gave to and of course that is the way it [19:53] has been throughout nearly all of [19:54] history. The fathers gave daughters uh [19:57] to uh uh to be wed. [20:02] So Moses did with the man and he gave [20:04] Moses his daughter Sephora as a wife. So [20:06] Moses marries a Midionite, [20:10] obviously not a Hebrew, [20:12] and she bore a son whom he named Geo. [20:17] For he said, I had been a stranger in a [20:19] foreign land, which always cracks me up [20:21] because those of you who only know [20:22] English do not quite see the [20:24] relationship between stranger in a [20:27] foreign land and gone. [20:29] The reason is, of course, you have to [20:31] know the Hebrew. G means stranger. Shan [20:34] means there. So literally his name was [20:38] stranger there. [20:40] >> Okay. [20:41] I was a stranger in a foreign land. [20:44] Don't you wish we could give our kids [20:46] names that you know were meaningful like [20:48] they used to. All of the names in [20:50] Genesis so far, it's always Moses got it [20:53] because you know I I I Moses him up from [20:55] the water. Yitzk. Isaac is you know [20:59] laughter. I laugh that I would have a [21:01] child. I you know I wish we had the [21:03] freedom to name our kids based on great [21:06] events in our lives. [21:08] Um you you know all free to think up [21:11] things. Actually, now that I think of [21:13] it, it's a good thing we dealt with uh [21:16] but it would be, you know, I could just [21:17] see some people naming their kid the [21:18] lottery. [21:24] Uh verse 20 uh 23 [21:29] back to Egypt. [21:32] Uh after a while, after many days, the [21:35] king of Egypt died. [21:38] If if I put in the word now, [21:44] uh it's in Hebrew after the king of [21:47] Egypt die, [21:49] it has the word and va, which is not a [21:53] word in Hebrew. It's a it's a letter [21:54] added to a word in it. It says, "And [21:58] the Israelites groaned under the bondage [22:00] and cried out." However, in Hebrew, in [22:03] biblical Hebrew, an also means buff. [22:08] I wonder if any of you could figure out [22:11] therefore [22:12] how part one of the sentence relates to [22:15] part two. A long time after that the [22:17] king of Egypt died, [22:20] but the Israelites groved under the [22:22] bondage and cried out. [22:26] Can you see a connection at all between [22:28] port one and part two if I use but [22:32] and I wouldn't expected to. I didn't [22:34] until I read commentaries on it. In [22:38] Egypt, when the pharaoh died, many [22:42] slaves were released. [22:45] [clears throat] So, which is always a [22:47] bad idea when you think about it. It's a [22:49] wonderful thing that slaves would be [22:50] released, but it's a bad idea because [22:52] you can only imagine the number of [22:53] people praying that you drop dead. You [22:56] know, whenever things are based, you [22:57] know, wonderful events are based on you [23:00] dying. So I always think parents should [23:02] give over their money even before then [23:05] you know it's just again it's getting [23:07] there but it's just uh [23:11] it's uh it's a bit I always think of [23:13] that when when people do that you know [23:15] when I die your company your your [23:17] nonprofit organization will inherit a [23:19] million dollars and then they don't keep [23:22] saying be well [23:26] they thank them but you know the pharaoh [23:28] dies and Uh and yet the Israelites [23:34] groaned under the bondage and cried out. [23:38] In other words, there is no release. It [23:41] was just continuing groaning under the [23:44] torture of slavery for the for the [23:47] Hebrews. And their cry for help from the [23:51] bondage rose up to God. [23:55] Uh it is very important this language. [23:59] It says their cries reached up to God. [24:03] But it is pointed out by a number of [24:05] commentators [24:07] that they that make something is nin [24:11] about what the Jews did. [24:14] Can anybody guess? [24:20] They didn't pray. [24:24] The language is extremely precise. [24:28] Their cries reached up to God, but they [24:32] didn't pray to God. [24:36] And that's why the language is precise. [24:42] In other words, their cries rose to God, [24:45] but they weren't praying to God. It was [24:48] that their cries rose and God then heard [24:50] those cries. But there was no prayer [24:53] made to God uh here. And I think this is [24:57] very important. [25:01] Uh [25:04] it implies according to many [25:06] commentators [25:08] that they were forgetting God. [25:12] that the uh that where is the God of [25:15] their fathers, the God of the Israelites [25:18] was a strong presence in the beginning. [25:21] After years and years of slavery, after [25:25] generation of slavery, they were [25:27] forgetting God. They cried, but they [25:31] didn't cry to God. [25:36] >> We'll see. We're going to talk about [25:37] what God remembered and didn't remember [25:39] in a moment. [25:41] And then it says [25:44] that 24 God heard their moouring and God [25:49] remembered his covenant [25:52] with Abraham, [25:53] with Isaac and with Jacob. It's a very [25:57] very difficult uh very difficult verse. [26:06] There are a couple of questions that [26:08] would need to be uh asked here. one the [26:11] most obvious it is why does dog remember [26:13] now an honoring [26:16] >> is that fair [26:19] >> and so my friends in good Jewish fashion [26:22] I will answer the question that is what [26:25] no matter when God would have so to [26:29] speak remembered [26:31] you would have asked the same question [26:35] when I say that God remembered after one [26:38] year of slain not honeys [26:41] You could have asked then why didn't he [26:44] why didn't he decide now? Look at all [26:46] the kids thrown into the Nile. Look at [26:48] all the people beaten. Look at all the [26:50] families uh arrest of of the family [26:52] member who suffered etc. [26:55] At any point that God would intervene, [26:58] you would ask the same question why now [27:00] and not before. [27:03] That is why the question of God [27:04] intervening is such a difficult one. [27:07] Because unless God controlled all evil, [27:09] all evil, [27:11] you would always have to question why [27:14] does not commit evil? [27:18] Obviously, certainly Jews in this [27:21] audience are thinking of the Holocaust. [27:23] Why? I'm not I'm not going to give I [27:24] have a lecture on that and I'm not going [27:26] to redo it now. [27:29] But when Jews ask why did God allow 6 [27:32] million to die, they would have asked if [27:34] God allowed a 100,000 to die. [27:37] Daring understand [27:40] 100,000 people gassed and cremated that [27:43] I understand but 6 million I don't [27:46] understand why [27:50] whatever you ask of God you would ask of [27:53] God under any circumstance if God [27:55] allowed one person to die at the [27:57] Anophles mosquito in Africa you would [28:00] have the right to ask where was God [28:04] no matter what the level of evil in the [28:07] world, you would have a right to ask [28:09] where was God? Why did he stop it [28:11] sooner? How did he let it happen? [28:16] And that's why the question while we all [28:19] have it emotionally is not [28:20] intellectually I think that sound [28:24] because whatever the amount of evil we [28:27] would say why didn't he stop it sooner [28:31] and I don't know the answer obviously. [28:34] All I know is though that as soon as [28:36] there's any, you ask that question. [28:39] Why then did God why then did God now [28:44] decide to intervene? [28:46] I have I have a thought to offer to you [28:50] and it is based my own theory or take [28:52] full responsibility for it. [28:55] I base it on what we just read [28:59] that they were not praying to God. [29:02] I think at this point God fell uhoh. [29:07] Not that God does uhoh. I'm [29:10] anomorphicizing the error because we [29:12] have to understand [29:14] not understanding God but to understand [29:17] what God does. If we can't understand [29:19] God, [29:22] I think the text is suggesting [29:25] this is the time intervention by God [29:27] becomes absolutely necessary. [29:30] soon as it were would almost be too late [29:33] anymore. [29:35] But it might be too late. The Jews would [29:38] simply have abandoned God. God [29:41] remembered his covenant. Remember why [29:44] you spoke about the word remember? [29:48] This is remember in Judaism [29:52] is one of the most important words. Any [29:54] of you who are Jewish, what is the what [29:57] is the button, the motto that people [29:59] have about the Holocaust? Do you know [30:01] remember [30:04] uh what is it you say for the uh the [30:07] dead [30:08] comes from remember? Remembering in [30:11] Judaism from the Torah is a very [30:14] important thing. Even God must remember. [30:17] But remember implies something. remember [30:21] in in Hebrew implies action. I remember [30:25] in order to do something about it. It is [30:29] not merely I stopped forgetting. [30:32] When we say in you know I remember high [30:35] school geometry. It means I didn't [30:38] forget. [30:39] In Hebrew an I remember I I is much more [30:45] than I I I didn't forget. You with me? [30:50] And so that God remembered it's it's in [30:54] order to do something about it. Now this [30:56] means action. I I I I draw a consequence [31:00] from it. And 25 the last uh [31:05] the last [31:07] verse in chapter 2. [31:11] God looked upon the Israelites and God [31:14] took notice of them. I have read every [31:17] commentary I could get my hands on and I [31:20] still don't know what this sentence [31:22] basically thinks. [31:24] This is a puzzle for me my friends. Um [31:29] it seems redundant [31:32] especially from the Hebrew the the end [31:36] of verse 25 in is God took notice of [31:39] them here. Is that what you most of you [31:41] have? [31:43] What? What? Anybody have anything [31:44] different? [31:47] No, that's the first one. The last part. [31:50] >> Huh? [31:52] Acknowledge them. [31:55] >> Apprehended them or just apprehended. [31:58] >> What translation is that? [32:00] >> Excuse. [32:01] >> That's much more correct. [32:03] [clears throat] [32:04] I I wish they would give a literal [32:07] translation and then what they want you [32:09] to understand cuz both are important. [32:11] I'm not criticizing them. The Hebrew is [32:14] much more pregnant with something. The [32:18] Hebrew is not God don't took notice of [32:20] them. It doesn't have the word then. It [32:22] doesn't say took notice. All but says is [32:26] bya. [32:32] But what did he know? [32:35] I Huh? [32:38] I think so. God think we had to do [32:40] something. I think that's what it [32:43] implies and that's much more correct [32:45] than God took notice of them. God looked [32:48] upon the Israelites and God knew. Do you [32:51] know what the lack of an ending of that [32:55] sentence? Cuz you always have to have an [32:58] object to the verb know, right? If I [33:02] said to you, you know what? I know. [33:04] You would say what? [33:07] And that's what I say here. Okay, God [33:09] knew what? [33:12] Maybe it was too difficult for the Torah [33:15] to say what God knew. [33:18] That is very late. [33:21] God knew that if he didn't act now, he [33:23] had lost his people to him. [33:26] I'm telling you the sentence where where [33:28] it implies they didn't pray is a very [33:31] important one to understanding the rest [33:33] of this chapter, these final sentences [33:36] here. [33:38] God knew. God knew he met a rat. [33:42] That's what it implies because it means [33:44] it's so old. But at least to this [33:46] person. [33:48] Now [33:50] before we go into chapter 3, [33:53] want to talk to you [33:56] about [33:58] uh [34:03] Moses. [34:06] Moses. [34:10] Why is Moses trimmed? Well, we've talked [34:13] about some of these moral traits, [34:16] but there is something very important [34:19] about Moses that I need need to stress [34:21] here that the Torah is obviously [34:24] stressed. [34:26] He didn't grow up as a Jew. [34:30] He knew he was a Jew. mountains that we [34:33] assume his sister and mother informed [34:35] and he knew it. He went out to his [34:37] brothers, remember? [34:39] But he didn't grow up as a as a slave [34:42] and he didn't grow up as a Jew. [34:47] I have two comments about this and they [34:49] are not only my own. day. Even [34:54] traditional Jewish commentaries have [34:56] noted this such as Ibanzra who said [34:58] incredible, [35:00] "Had Moses always lived among the Jews, [35:04] he would not have elicited the respect [35:06] from the Jews that he did having him [35:09] been in the Egyptian court. [35:14] If he had been another slave with this [35:18] personality and charisma, insight, [35:20] greatness, whatever, they would have [35:22] listened. [35:25] Somebody [35:27] but who grew up outside of them will [35:30] elicit the respect necessary and even [35:33] then it was difficult to be a leader. [35:36] >> This episode of Timeless Wisdom will [35:38] continue right [music] after this. [35:43] Every day there's another headline about [35:45] artificial intelligence. It's moving [35:47] faster than most of us ever imagined. [35:49] And it raises an important question. [35:51] Where is all of this headed? That's one [35:53] reason I think you're going to love [35:55] Carbon Zero. Carbon Zero is the latest [35:58] novel from AI pioneer Craig W. Stanfill, [36:01] someone who has spent years working in [36:03] artificial intelligence and truly [36:05] understands both its incredible [36:07] potential and its very real risks. In [36:10] the story, one harmless instruction to [36:12] an advanced AI, sets off a chain of [36:13] events no one saw coming. It's a [36:15] fast-paced thriller, but what makes it [36:17] especially compelling is how believable [36:19] it feels. If you love stories that make [36:21] you think as much as they entertain, [36:23] check out Carbon Zero. Should we be [36:25] scared of AI? This book paints a [36:27] picture. Carbon Zero, available for [36:29] pre-order now for a limited time. The [36:31] Kindle edition is just $2.99. Go to [36:33] Amazon and search for Carbon Zero by [36:35] Craig W. Stanfel. That's Carbon Zero. Go [36:38] get it at the discounted rate during [36:40] pre-order time now. Carbon zero. [36:45] Now back to [music] more of Dennis [36:47] Prager's timeless wisdom. [36:49] A second point. He did not suffer from a [36:53] slave mentality. [37:00] I'm I'm about to say something difficult [37:04] because it could it could be [37:06] misconstrued, [37:08] but I but I will say it and trust you [37:11] won't misconrue it. Uh cuz my my record [37:15] on uh on uh fighting racism is a pretty [37:20] uh pretty strong one. [37:23] In fact, it's only on that basis that I [37:25] feel free enough to say this. [37:27] I think that in American life today, [37:33] we there is a an absence of a Moses in [37:37] the organized black leadership. [37:41] Jesse Jackson, for example, [37:45] grew up with a mentality that Moses did [37:48] not grow up with. [37:50] In other words, so to speak, it would [37:52] have been better if a Jesse Jackson had [37:55] grown up as a privileged person with [37:58] whites than in the in the nonprivileged [38:02] way he grew up as he he describes. He [38:04] says he grew up in an occupied area. [38:07] That is how angry he is about his his [38:09] youth. He himself has acknowledged he [38:12] spit into white people's suit when he [38:15] was a young waiter. [38:18] That mentality isn't the mentality in [38:21] leadership. [38:23] It's the mentality of anger. [38:28] Moses has the mentality [38:30] of not one of the he's angry at slavery [38:33] obviously, but he's angry at all [38:35] injustice. [38:37] He'll spit the face of a Jew as readily [38:39] as he will as you saw as as he will of [38:42] anybody else. [38:45] And the slavery parallel is not is not [38:49] far-fetched to what American blacks have [38:51] suffered in America. Literal slavery and [38:54] that is figurative under under [38:57] segregation laws gentrow bapt [39:10] within who didn't grow up that way. [39:15] It's just it's something that I think [39:17] about a because I care deeply about the [39:19] black problem in America, but b because [39:21] I I I want to know what can be learned [39:23] from this text for our time. And [39:28] this [39:29] this ability to relate to the other. [39:32] Listen, [39:35] Moses doesn't hate Egyptians. [39:40] Moses is angry at the guy who beats the [39:42] slave, but he doesn't walk around with a [39:45] big anti- Egyptian and [39:49] Egyptians saved his life. The daughter [39:52] of Pharaoh saved his life. [39:56] He was presumably loved in that palace [39:58] by Egyptians. He knew Egyptians, his [40:01] people. [40:04] Uh, it took Malcolm X a lifetime [40:09] to figure out that whites were not the [40:11] children of the devil. [40:14] Read his old biography. Only at the end [40:17] of his life does he reject the nation of [40:20] Islam basic idea that the whites are [40:22] devils [40:23] and that it's not that there are [40:26] devilish people of all races and [40:28] beautiful people of all races. [40:32] He could have contributed a great deal [40:34] had he not been assassinated precisely [40:36] because he underwent that metamorphosis. [40:42] And that is what every group needs. [40:47] A person to lead it. A person who is of [40:50] it [40:52] but not fully of. a person who is able [40:56] to rise above the angers of the people [40:59] that believes [41:02] to be a Jewish leader and walk around [41:04] just angry at Christians is not to be a [41:06] Jewish leader. [41:11] To be a black leader who just [41:13] overwhelmed with anger at whites is not [41:15] to be a good black leader. [41:21] And that is a powerful lesson of them of [41:24] Moses. [41:27] The leader was was of his people but [41:30] grew up outside and was capable of [41:33] seeing the enemy as people [41:37] not as an abstract devil. [41:43] The other thing is that to be a leader [41:45] you cannot be provincial. [41:48] You must be able to understand other [41:51] people, other ways, other thinking. [41:55] That's the training necessary for a [41:59] Moses. [42:02] And by the way, it's not at all inypical [42:05] that outsiders do in fact become leaders [42:09] of peoples uh sometimes terrible ones. I [42:13] mean, but it's still remarkable how [42:15] often it is. Hitler was not German. He [42:17] was Austrian. Stalin was not Russian. He [42:21] was Georgian. [42:23] Uh Napoleon was born in Corsica. [42:27] Uh Muhammad Ali, the great Egyptian [42:29] leader uh was obeying it. Uh this is not [42:34] atypical historically [42:36] of of somebody being of but not fully of [42:40] capable of leading uh leading its [42:43] people. [42:45] So his time [42:48] away, his time in Egypt is extremely [42:51] important to his ability to become a [42:54] leader. [42:56] We are now at Exodus [42:59] 3. [43:02] Exodus 3 verse 1. [43:06] Now Moses tending the flock of his [43:08] father-in-law Jethro the priest of [43:10] Midyan [43:12] drove the flock into the wilderness. [43:17] Actually uh it's unfortunate the [43:20] translation that I have here it's in [43:22] Hebrew into the furthest reaches of the [43:25] wilderness. [43:30] and came to the mountain of God. [43:37] Now, this is an interesting verse. Moses [43:40] led the flock to the farthest end of the [43:44] wilderness. Why? Why does it even say [43:48] that? [43:50] And it's it's interesting. And here is [43:52] where many people can come up with many [43:55] valid interpretations. What does it mean [43:57] that he took his flock to the furthest [44:00] reaches of the wilderness? [44:02] Well, Rashi, the best known Jewish uh [44:06] medieval interpreter of the uh [44:08] commentator on the Torah, has a very [44:11] sweet I don't generally site Rashi. It's [44:15] not an anti-Rashi part of me. I just [44:18] don't it's it's not the commentator that [44:21] I will most site for this course. But [44:24] but it is interesting because it's so [44:26] normative to Judaism. Rashi what he said [44:29] he said that it was in order that these [44:31] animals not graze a property of others [44:34] to keep them away from possible theft. [44:39] This [clears throat] is what happens [44:40] when you not only are considered [44:43] wonderful you become Satan. [44:48] You know by the time of rashing [44:49] thousands of years have been Moses the [44:52] legends just built and built. I mean [44:55] that's quite some it's possible I mean [44:58] it is possible that Moses went to the [45:00] furthest reaches of the wilderness so [45:03] that God forbid none of his animals will [45:06] graze on anybody else's land. It's [45:09] possible. I don't think so. I mean that [45:13] is it is beyond the call of decency. in [45:17] I there were ways there were ways of [45:20] having your flock not graze on other [45:22] people's land when without going to the [45:24] remotest reaches of the wilderness but I [45:27] just wanted you uh I wanted you to see [45:31] what tradition does with a statement [45:33] because everybody wonders I mean if you [45:35] read it why did he go to the furthest [45:37] reaches of the wilderness [45:40] uh my [45:43] my tentative theory is that he [45:49] wanted to be far away from other people. [45:53] Uh Moses [45:57] Moses remember is a man who can't stand [46:02] evil, right? Every time he sees it, he [46:06] has to act. So I have a question to ask [46:08] you. [46:11] If that were your disposition, or if [46:13] that is, [46:15] you would have two conclusions to reach [46:17] about life. I'm going to get involved in [46:21] every fight I can to undo all the evil [46:24] in this world that I can or [46:28] I'm going to get the hell out of here [46:30] because I can't take. [46:35] My suspicion is that Moses was a happy [46:38] doom with Torah, his kid, and his six [46:44] sisters-in-law and fall. [laughter] [46:49] >> Okay, that is my suspicion. [46:52] Uh we certainly know from later stories [46:54] that he got had a tremendously good [46:56] relationship with his father-in-law. His [46:58] father-in-law was a source of major [47:00] advice to him on how to leave the Jewish [47:02] people. [47:04] Uh, [47:06] I I I can't tell you how important this [47:11] little [47:12] contention is. What do you do? [47:17] I mean, I'm obviously I I there's a [47:20] semi-autobiographical [47:22] element going on here cuz I can't stand [47:24] injustice. It does drive me crazy. I do [47:27] have to get involved. I chase cars. [47:30] Okay, [47:32] not that bothered me. I chase cars when [47:34] they have done some bait to another car. [47:38] That is my temperament and I don't enjoy [47:41] it. I enjoy music. [47:44] I enjoy friends. I enjoy travel. I enjoy [47:47] my family. I would love to go to the [47:51] beaches in the wilderness at the time. I [47:54] have not, you know, I many of you know I [47:56] was immersed in immersed in in this [48:00] child who was taken away from his family [48:01] in Chicago. [48:03] He's I traveled crazily around the [48:06] country to do any radio or TV show for [48:08] anything and made a rally here and [48:11] raised money [48:13] really but crazy. I don't enjoy it. [48:17] There are people who love causes and I [48:19] that I envy that I don't. I love [48:22] hiddenist. [48:25] >> So I understand I understand why the guy [48:29] would go to the furthest riches of the [48:31] wilderness. [48:33] >> Especially if you are and now now forget [48:36] me but especially if you are a sensitive [48:39] soul. I don't want to hang around the [48:42] world that much. It's a painful place to [48:44] be. And he is a sensitive soul. He's a [48:49] tremendously sensitive soul. [48:52] He stands up for first for seven and [48:54] women's in in a foreign land. The guy [48:57] himself is alone in a fallen land and he [48:59] stand. Can you imagine if you went to [49:01] Bulgaria tomorrow and saw an injustice? [49:03] Did you work on it [49:05] alone? You're alone fleeing. The [49:08] Americans want to shoot you. You're in [49:10] Bulgaria alone. Is the first thing you [49:12] do going to stand up for Bulgarians? [49:15] I mean, that's in effect what the [49:16] Estonians are an amazing thing. [49:20] So I think there is something very [49:22] powerful in saying that he went to the [49:25] furthest reaches of the wilderness. He [49:27] doesn't want the world to catch up with [49:29] him. [49:31] There is another reason I think it says [49:33] it to set the stage for the fact that [49:35] this guy wants to lead Israel out of [49:38] Egypt like you want to collect bees [49:41] bare-handed. [49:45] This will be a powerful part of this [49:48] chapter. This man doesn't want to be a [49:51] leader. He wants to be left alone, [49:56] which is why they'll be a good leader, [49:59] which I'll talk about in a moment. [50:02] So, there's no question in my mind that [50:05] this statement he went to the furthest [50:06] reaches of the wilderness is to tell you [50:08] something about this man. Let me out of [50:11] here. I'm happy with sheep. [50:14] >> Don't take it wrong. [50:17] modern worldly way here to double on [50:20] thunderous but he is happy with grazing [50:22] flocks and kids and family [50:26] and there is one other possibility that [50:28] other commentators have offered which is [50:30] possible which is possible [50:33] that he's a very very spiritual type [50:38] and that he delighted the solitude of [50:40] the wilderness to contemplate the divine [50:45] it That that is a that is a repeated [50:49] commentary on this statement [50:52] and there may be a lot of validity to [50:54] that where after all the people who [50:57] contemplate the divine general ego grand [51:00] central [51:02] no they go to solop [51:05] so uh there is something to be said that [51:08] was not my instinct in reading it but I [51:11] want you to be aware let's put it this [51:13] way everybody who comes comments on this [51:16] uh verse has to deal and does deal in [51:20] some way with the statement that he went [51:21] to the furthest reaches of the [51:23] wilderness and that he took, you know, [51:25] he took his flocks there. This episode [51:28] of Timeless Wisdom [music] will continue [51:30] right after this. [51:34] Every day there's another headline about [51:36] artificial intelligence. It's moving [51:38] faster than most of us ever imagined and [51:40] it raises an important question. Where [51:42] is all of this headed? That's one reason [51:44] I think you're going to love Carbon [51:46] Zero. Carbon Zero is the latest novel [51:49] from AI pioneer Craig W. Stanfel, [51:52] someone who has spent years working in [51:54] artificial intelligence and truly [51:56] understands both its incredible [51:58] potential and its very real risks. In [52:00] the story, one harmless instruction to [52:02] an advanced AI sets off a chain of [52:04] events no one saw coming. It's a [52:06] fast-paced thriller, but what makes it [52:08] especially compelling is how believable [52:10] it feels. If you love stories that make [52:12] you think as much as they entertain, [52:14] check out Carbon Zero. Should we be [52:16] scared of AI? This book paints a [52:18] picture. Carbon Zero, available for [52:20] pre-order now for a limited time. The [52:22] Kindle edition is just $2.99. Go to [52:24] Amazon and search for Carbon Zero by [52:26] Craig W. Stanfill. That's Carbon Zero. [52:29] Go get it at the discounted rate during [52:31] pre-order time now. Carbon Zero. [52:36] Now, [music] back to more of Dennis [52:38] Prager's Timeless Wisdom. [52:42] Now [52:43] what is clear from this and from this [52:45] chapter [52:47] is that Moses does not is not an [52:50] ambitious man. [52:53] Moses does not seek to be the Jews [52:56] leader as we will see specifically [53:00] and this is a uh as I said I think it is [53:05] one reason and why he would be a real a [53:08] genuine and authentic leader. I would [53:11] like you to contrast Moses [53:15] who doesn't want to go back to Egypt, [53:18] who who wants to stay in the wilderness [53:21] with his with his flocks and his family [53:25] with what is commonly said to be [53:28] necessary [53:30] to be president of the United States. [53:34] Are you aware of the general statement [53:36] of what it they say everybody public and [53:39] Democrat [53:41] editorial writers? I mean it is what it [53:43] is the single most common statement [53:46] about what is necessary in order to run [53:49] for president of the United States. You [53:51] have to want it so badly you can taste [53:54] it. [53:57] >> It is the opposite of Moses's [53:59] leadership. He wanted so badly not to be [54:03] a leader he could taste it. He didn't [54:05] run for leader. This is the problem [54:08] ladies and gentlemen in our society [54:12] where [54:14] so many people in politics and it is [54:16] truly equal Republican or Democrat. [54:20] So many people in politics [54:23] love politics, not leading people. [54:31] And that's a problem. It's terrible [54:34] problem. And [54:38] too many good people don't run for that [54:40] reason. [54:42] Uh and it's made worse. You really have [54:45] to ache for leadership in America [54:47] because you know if you run you every [54:51] minute of your life will be scrutinized. [54:55] There is the person in this room I don't [54:57] know nearly any of you. I promise you [55:00] though. I promise you [55:03] that if I unleash the press on your life [55:06] for 2 weeks, you could sound like the [55:10] sickest, most corrupt person in America. [55:16] There is not one of you that this could [55:18] not happen to. [55:21] I mean, if we get to the point 20 years [55:24] earlier, he hired a man [55:28] who he didn't file returns for, then you [55:32] understand what is possible. That that [55:34] becomes a front page item in the New [55:36] York Times. [55:39] Why would you run for office in America [55:42] unless you wanted it so badly you could [55:45] taste it? But is that the type of person [55:48] we want to be our leader? A person who [55:52] wants power that badly that they could [55:55] taste it. You see how the system in a [55:58] sense self-destructs? [56:02] I contrast that with a man. You know, [56:06] can you imagine [56:08] there's somebody in the wilderness in [56:09] America today, you know, he's the real [56:12] or she's the real person to lead us and [56:15] the press just finds the person, you [56:17] know, this is the one, you know, get [56:19] away from me. It's just inconceivable. [56:22] It was just the opposite. You have to [56:25] egg for power. You have to love [56:27] politics. [56:29] And and and this is truly nonpartisan. [56:32] It truly is. I mean, you know, I I I [56:35] don't politicize this cuz the Torah [56:37] class, but he's classic example of I [56:39] won't even say his name. We all know [56:42] exactly I'm talking about, but there was [56:44] a man who signed 21 bills for [56:46] affirmative action and then builds a [56:49] campaign against it. [56:52] Now, it doesn't matter if you're for or [56:54] against affirmative action. Clearly, it [56:57] doesn't matter to him. What matters is [57:01] winning the election. [57:05] And that is what matters to most people [57:08] who run [57:10] this. And then we wonder what has gone [57:12] arai. [57:17] That's why this stuff is relevant. It [57:18] tells you what makes a leader. [57:21] There's more about Moses that contrasts [57:23] with modern leaders. The very fact that [57:26] he has a sting pen is extremely [57:29] important and we will come to that [57:32] momentarily. [57:34] This is the man who's going to take the [57:36] Jews out of Egypt. Man would rather be [57:39] in the wilderness with his flock [57:42] in the furthest regions. The end of the [57:45] sentence is he went to uh Kur which is [57:49] generally considered the region of Si [57:54] where the where the great giving of the [57:57] ten commandments takes place the [57:59] mountain of God there and so on but it [58:02] is not fully clear where it is just [58:05] generally speaking that's what he meant [58:08] an angel of God appeared to him in a [58:11] blazing fire out [58:15] >> [clears throat] [58:18] >> The most interesting thing about this, [58:21] well, there are a lot of interesting [58:22] things. Perhaps the most is you never [58:25] hear another word about this angel. [58:29] If it is so interesting this whole this [58:32] story one of the most dramatic stories [58:34] in the history of world literature and [58:37] certainly in religion it's just it's a [58:39] story that shakes me every trembles me [58:42] every time I read it Moses's encounter [58:45] with God and how we've led up to this [58:48] knowing who this Moses is. But here it [58:51] starts with an angel. [58:53] An angel appears to him [58:56] uh actually from the heart of a fire in [58:59] the midst of a bush [59:02] and the angel is not spoken of. Again, a [59:05] sus thesis is it's because it would be [59:08] too anthropomorphic, too human language [59:11] based to describe God appearing out of [59:14] the bush. That's and I think I think [59:17] he's right. You can't start with out of [59:20] nowhere and God appeared to him out of [59:22] the bush. It it it's not [59:27] if first of all he's led off to meeting [59:29] God. It's not immediate. [59:31] And number two, it's it it makes God too [59:35] humanlike. [59:37] That's the reading. Uh who knows? But I [59:40] just want you to know you hear nothing [59:41] about this angel which is really [59:44] messenger of God in the Torah anymore. [59:49] He gazed. [59:52] That is Moses gazed. And there was a [59:55] bush all burned up. [59:59] Yet the bush wasn't consumed. [60:04] This is the most famous, one of the most [60:08] famous lines in the Torah and the most [60:09] famous [60:11] uh metaphor for the Jewish people in [60:14] within Judaism. The Jewish people is a [60:18] bush that is constantly burned but is [60:22] never consuming. [60:25] Unfortunately, it is a very very apt [60:27] metaphor. And there is no doubt that [60:30] that is what is in the mind of the of [60:33] the writer of the Torah. [60:36] This symbol of the Jews constantly burn [60:39] and yet never fully destroyed. [60:43] Which means that therefore to zero of [60:46] the Torah and in this metaphor [60:48] in the midst of Jewish of the Jewish [60:51] flames is God. [60:57] That is how Judaism understands itself. [61:02] The burning of Jews, the literal burning [61:05] of Jews is a divine fire. It doesn't [61:09] mean that God set the fire but that it [61:12] it emanates from the fact that there was [61:15] something divine about the bush [61:18] is my belief too. [61:21] I called I called to that belief as a as [61:23] a believing Jew. [61:26] The bush was not a [61:29] what about the bush? [61:32] Commentators have nearly all commented [61:35] on the fact that Dawn decided [61:38] >> to make his first appearance to Moses [61:42] uh from a bush, from a lonely bush, not [61:46] from a mountaintop, not from a giant [61:49] shine, but from a little bush. [61:53] It's touching. It's a touching uh [61:56] thought. [62:00] Moses said, [62:03] "I must turn aside to look at this [62:07] marvelous sight. [62:09] Why doesn't the bush burn up?" [62:12] Ladies and gentlemen, this is a [62:15] phenomenally important verse. [62:20] I'm laughing because I suspect it [62:22] doesn't appear that yet. [62:25] That's so important. I will turn and see [62:27] what's happening to this bush. It is. [62:30] And here is my thesis. [62:34] >> God does not appear lenientally to [62:36] Moses. He appears gradually. [62:41] Here is the key. God uses God chooses a [62:46] natural phenomenon [62:49] that is unnatural [62:52] only after one has looked at it for a [62:56] while. [63:00] The difference between Moses and others [63:04] is that Moses notices the divine. [63:10] Most people would not have looked at the [63:13] bush for a long enough time to notice [63:16] that it wasn't being consumed. [63:20] Most people do not notice the divine. [63:24] That's why it is so important that he [63:29] looked at it and that is why in the next [63:33] verse God comments on that fact. When [63:36] God saw that he had turned aside to look [63:40] only then did God call out to him. This [63:44] was Moses's last test. [63:48] Will he notice what most people don't [63:51] notice? [63:53] The vast majority of us seeing a bush in [63:56] a desert burn would say look at burning [63:59] bush and move on. [64:03] It takes a Moses to see this is [64:06] exceptional. [64:10] And that my friends without any way [64:12] stretching the text is the choice every [64:15] human has in life. To see the divine or [64:19] not to see the divine. [64:24] That's your choice. Do you look for it [64:28] or don't you? Two people could see that [64:31] bush. Moses sees there is something [64:34] exceptional. [64:36] Most others would see a burning bush. It [64:39] happens all the time in desence. [64:42] >> Is the angel still in the bush? This [64:45] this No, the only thing he sees in this [64:48] case is is the is the bird look because [64:51] it says he looked to see old and so was [64:53] that not an angel. [64:57] Ladies and gentlemen, I uh I am often [65:00] asked why atheists call up my radio show [65:04] and come to a lecture. Don't I ever [65:06] doubt God's existence? To which I say [65:09] yes. Who doesn't question God's [65:12] existency? [65:13] seeing what one sees and now of course [65:15] of course I did but I then asked them [65:19] don't you ever question your atheism [65:23] they said what do you mean said well [65:25] when a child is born [65:29] I asked them did you happen to see a [65:31] child borns yes [65:34] did it strike you as in any way that [65:36] maybe this represents a divine miracle [65:41] or is it totally leaving you absolutely [65:44] natural. [65:46] Sperm and egg and nine months later out [65:48] comes the most complex [65:51] super computer [65:53] that that dwarfs anything we can even [65:56] imagine. [65:59] That's your choice. You see a child born [66:03] and you have total choice. Do you see [66:05] the divine or do you see the natural? [66:08] That was the choice at the bush. [66:13] >> [clears throat] [66:13] >> He stopped and he saw this is [66:15] exceptional [66:17] and you we all right doesn't every one [66:19] of us you have that choice with anything [66:21] in your life you have that choice with [66:24] anything in the world and that is I am [66:27] convinced God's genius in the way he [66:29] made the world it is perfectly [66:32] intelligible naturally and it is [66:34] perfectly intelligible divinely [66:37] it is whether you believe in God or not [66:40] ladies and gentlemen [66:41] is overwhelmingly a choice. [66:46] Okay. There are some people who believe [66:48] in God because it's habit and they never [66:50] questioned it in their lives. I leave [66:52] them aside. There are some people who [66:54] don't believe in God because of it was [66:55] their habit and they never request. I [66:57] leave them aside. But for the rest of us [66:59] who fall in the middle and I suspect [67:01] nearly everyone in this room falls in [67:02] the middle between habitual atheism or [67:04] habitual belief, it is a choice you [67:07] make. [67:09] Do I wish to see it or do I not wish to [67:12] see it? If you wish to see it and you [67:15] look for it, you will find it. [67:18] And if you wish not to see it and only [67:20] see fires and bushes and sperm and egg [67:23] and and then you just go take evolution. [67:29] The battle is very often misrepresented. [67:32] I believe everything science proves. [67:34] It's inconceivable to me that my [67:36] religion and science would be in [67:37] conflict. It's not possible. I can never [67:40] not believe truth. It would be a sin [67:43] against God. [67:45] But if evolution is true, [67:49] all I say as a believer in God is, isn't [67:53] that incredible that God could have [67:56] Beethoven come from a parameian? [68:01] Right? That is the way I choose to see [68:04] Beethoven. [68:06] The average professor of paleontology [68:11] will see it as oh enough ears, enough uh [68:15] mutations, you get paid for it. Just [68:19] like the proverbial enough monkeys on [68:21] enough typeers for enough time, you get [68:23] out of it. Yeah, [68:27] that is the it's it's exactly analogous. [68:31] That is the choice you make in life. [68:36] Uh I'll put it to you a different way. [68:39] [clears throat] [68:40] The uh most people [68:42] many people not most [68:45] many people especially well educated are [68:48] agnostic. They're not atheists. They [68:50] can't say there is no god. They're not [68:52] believers either. They can't say there [68:54] is a god. So they're in the middle. They [68:56] don't know it. [68:59] Yet virtually every agnostic chooses to [69:01] live as if there is no God. [69:05] They live as if atheism were true, not [69:09] as if God were true. [69:13] My challenge to the agnostic, the [69:15] atheist I give up, but there are very [69:18] few atheists. [69:20] My challenge to the agnostic is why do [69:22] you choose to live like an atheist? [69:25] You can't live like an agnostic. It's [69:27] not possible. It's like walking on a [69:29] kite robe your whole life. You fall. You [69:32] make a choice one day. I will live as if [69:34] there is a god. I will live as if there [69:35] isn't a god. You can't live as if there [69:37] might be a god. It doesn't make sense. [69:40] If you live as if there might be a god, [69:42] it's the same as if there you living as [69:44] if there is. [69:47] I said to the agnostic, why don't you [69:49] let the other choice since both choices [69:51] are equally distant from make the choice [69:54] to live as if there is a god. and then [69:57] tell me five years down the line that [69:58] you're still equally distant from belief [70:01] and from atheism. I suspect you won't [70:04] be. People make, I think, a big mistake [70:07] in living an atheist life while they're [70:10] agnostic instead of leading a religious [70:11] life while they're an agnostic. [70:16] Big big mistake. [70:19] So somebody just nudging the person next [70:21] to him. You made that mistake. You see [70:28] This is a man who saw the exceptional. [70:33] And that now you understand why it's so [70:36] important that it says in three, Moses [70:41] said, "I must turn aside to look at this [70:43] marvelous sight. Marvelous son. What's [70:46] so marvelous about the burning bush? [70:49] It's pretty darn marvelous if you [70:51] realize it's not being consumed." [70:54] And That's why I think those who said he [70:57] went to the first church in the [70:58] wilderness to contemplate the divine [71:00] have something to be said. He thinks in [71:02] those terms. [71:05] God doesn't talk to you if you're not [71:07] ready to be taught to. That's what I [71:10] figured out midterm in my life. [71:16] My great Jewish philosopher asked does [71:19] God intervene in the life of the [71:21] individual? And he has an an answer [71:23] which will disturb a lot of people. Not [71:25] in everybody's. [71:27] God does not intervene in everybody's [71:29] life. He intervenes in the lives of [71:31] those who incorporate God into their [71:35] lives. [71:37] You are part of the process of divine [71:41] intervention. [71:43] You reach out. You work at the [71:46] relationship so to speak. These term I'm [71:48] sure your life, right? A relationship [71:50] with God. You start it, you'll get it [71:53] back. But it isn't a one-way street. Oh, [71:56] you live an atheist life and here I am [71:58] entering your life. [72:02] This man was practiced in seeing the [72:04] divine. [72:06] That's why he could say, "This is a [72:09] great sign." [72:11] And that's why you now understand why [72:14] doesn't the bush burn up. [72:18] When the Lord saw and he had turned [72:20] aside to look, then God called out to [72:24] him from the bush. [72:27] Why didn't God call out in the bush in [72:29] the beginning? This is the final test. [72:34] That's the beauty of this whole story. [72:36] Will Moses look for the divine before I [72:41] talk to him? [72:43] I will talk to him. But first, he has to [72:46] look for [72:49] That's what every one of us has to [72:50] conclude in our like thought to you. But [72:53] first you got to look for me. We operate [72:56] first. You can argue he operates first. [72:58] The very fact that he gave us a soul [73:00] gave us an appreciation of beauty of [73:02] life of of seeing. So who knows who [73:06] acted first? But you certainly have to [73:07] act. [73:10] God called out to him from the bush. [73:13] Moses Moses [73:16] and you will recall from Genesis that [73:19] this is an echo of Abraham Abraham [73:24] and indeed the same answer that Abraham [73:27] gave Moses gives he [73:31] here I am [73:33] standing [73:36] [applause] [73:37] >> on tomorrow's Sunday fireside chat [73:41] >> my parents' generation [73:44] the World War II depression generation [73:47] and depression generation. They they [73:50] loved America. They're they're called [73:52] the greatest generation. The sacrifices [73:54] that they made. They're not the [73:55] greatest. They're one of the greatest. [73:56] But it doesn't matter. They're called [73:57] the greatest. But they did one thing [73:59] terribly. They didn't communicate to my [74:02] generation what America stands for. And [74:05] so my generation became the most [74:08] selfish, the least loving of America uh [74:11] in American history. Not all of my [74:13] fellow obviously generation, but a [74:16] tremendous chunk. [74:17] >> Join us tomorrow to hear more on [74:20] Timeless Wisdom with Dennis [music] [74:22] Prager. Visit dennisprager.com for [74:24] thousands of hours of Dennis's lectures, [74:27] courses, and classic radio programs, and [74:29] to purchase Dennis Prager's [music] [74:31] Rational Bibles. [74:36] We want to take just a second to thank [74:38] the team at lifeaudio for their [74:39] partnership with us on the podcast. Go [74:41] to lifeaudio.com to find dozens of other [74:44] faith center podcasts in their network, [74:46] including shows about prayer, Bible [74:48] study, parenting, and more. Precious [74:51] metals dealers come and go. This is Nick [74:53] Rovich, president of AFED Coin and [74:55] Bullion. We've stood the test of time [74:57] since 1983. With the flurry of coin and [74:59] bullion dealers coming and going, how do [75:01] you know who to trust and what to buy? [75:03] At Afed Coin and Bullion, we value [75:05] educated consumers. We want to alert you [75:07] to good bullion buys in the market and [75:09] help you steer clear of the tricks and [75:11] bad deals. Call AFD Coin and Bullion for [75:14] a free coin performance review. [75:16] 800221-7694 [75:19] or americanfederal.com.
