Why Moses Was Chosen to Lead | Weekend Torah Teaching

0:00Life Audio A day's episode of Timeless Wisdom. Whatever you asked of God, you would ask of God under any circumstance. If God allow one person to die at the Enophilis Mestito in Africa, you would have the right to ask where was God. No matter what the level of evil in the world, you would have a right to ask where was God? Why did we stop it sooner? How did he let it happen? And that's why the question, while we all have it emotionally, is not intellectually, I think that's how it. Because whatever the amount of evil you would say, why didn't he stop it sooner? And I don't know the answer, obviously. All I know is though that as soon as there's any, you'd ask that question. Why then did God now decide to intervene?

1:03I have a thought to offer you. That's coming up on Timeless Wisdom with Dennis Prager. Welcome to Timeless Wisdom with Dennis Prager. Here thousands of hours of Dennis' lectures, courses, and classic radio programs, and to purchase Dennis Prager's rational Bibles, go to Dennis Prager.com.

2:20You have more than an hour over me, Moses, but I have life-death, hour over you. And he gets afraid, and he knows once again, ladies and gentlemen, so far in the story, those in Satan have largely been non-Jews and women. And those who are hurting, at least now, it's the one person to hurt it. The one I shouldn't say those, the one person is a Jew. Okay, it's pretty powerful what the story is telling in gear. He would not have had to flee Egypt if it were not for this Jew saying, oh, you're going to kill me if you kill the injection? So he knows and he flees. 15. When Pharaoh learned of the matter, he sought to kill Moses, but Moses fled from Pharaoh. He arrived in the land of Mignon and sat down beside a well.

3:21Well, it found out and he understands that Pharaoh wants to kill him, obviously, for what he has done, and he flees the land. It is very important that he flees the land, and I'm going to talk to you about that in a moment, but what did the one? Now a priest of Mignon had sent indoors. They came to draw water and fill the trups to water their father's flood. But sheffords came and drove them off, and here is the third example of Moses being a great man. Moses didn't lie, people bullying people. It is to me one of the wonders of humanity, just as you wonder how do people get so evil, a Charlie Manson or a knifeman or whatever, how do people get so good?

4:22Why isn't there people who could see the identical thing that others see and react absolutely differently? I don't know the answer to that. Is it genetic? Is it different soul? Is it upbringing? Is it volitional values? To me, I'm making peace as part of my life, but some people won't be answered down. Why do some people act in one way and others in another with identical, seem the identical event take place? He's bothered. He could have let a life in an Egyptian palace, and as if he's bothered by a Egyptian beating the Jew, he's bothered by a two Jew spyding, and now they're all in that Jews, in case he thought, where are they? You know, he gets involved when they're over there Jews involved. These people are not Jews. They have no connection to him whatsoever. And just to make an even more dramatic, it's with at least a friend. There's nothing that there's no

5:28bullying that he can tolerate, not nail over female, not nail over nail, not a jurisdiction over Jew, not Jew over Jew, not non Jew over non Jew. It doesn't matter. And that's why it's so beautiful. The three stories of Moses in the Torah, private to God choosing. So again, the shepherds came and drove these daughters off, Moses rose to their defense and deem watered their flock. When they returned to their father, well, and now this, well is traditionally considered to mean Jettro, another name for him, but it could also be the father and the grandfather interchange what it doesn't matter. He said, how is it that you've come back so soon today? This is a great lie. Do you understand why this is such a funny lie? Life is so filled with cruelty that this man takes it for granted that every day his daughters

6:28go to water the flock, men will bully them and water their animals first. That's why this question. Remember, the Torah is silent on some of the most important matters you can imagine, like all the years of Moses growing up, but it tells you why did you get home quickly today when the father rests their daughters? You would think that that's not quite as important as Moses is upbringing. But so there's a very powerful subtle point here. This man was just used to his daughters being bullied. Isn't that part? Let me listen. We live through that to be in him. You get so used to give you forget about it. It's like the weather. Do you know why in the last week, over 300 people died of Gideon, Zorsten, and Chicago? You know the primary region? They locked their windows. It happened in bad sections of Chicago

7:30that mostly elderly people, that it was easier to die that to open a window and think he'll get shot or raped or be. And every one of these people was as murdered by the criminals of our society as if the criminal had walked in and shot them. But we're used to it. You're used to all the locks on your doors. You're used to telling your kids not to walk here and not to walk there. You're used to all the lights that you have in front of your house. He's used to having these daughters come back way every day because they'll be bullied by guys and bring their animals there and kick them off. Is this stronger than women? My friends, it's really a, in a sense, Moses provokes the question. How do you use to give or in women to get there? That's why I got very annoyed when after about a

8:34month, about two months after the Oklahoma City bombing, the headline on the 80s scene Edward news, as I printed on my show, was healing and the healing has begun in Oklahoma City. For whom? For those whose money didn't come home that day? Oh, he's husbanding, showing up that day or his son or daughter was manaled to death. The healing has begun two months later. Can you correct? It gets worse. When it dawns upon me that that person's never didn't show up again. It doesn't get better. Oh, maybe 10 years down the road, you build up, you build up an ability to live, you must. You've got to go on. But yeah, the healing has begun. It's almost like, you know, well, this is part of life. And even this part of life, but the question is, do you get used to it? Do you, do you make peace with it? Moses is a person who doesn't make

9:37peace with it. That's why I was trying to say growing up. And that's a choice we all have to make. Last time I was once again at the soup plantation, I was super, I basically lived. So I just love eating there. I like that in place where you can have as much as you want. That's my type of life. You know, it's just fewer freedom. And where the lot in me is expected. But you mean you never have seconds when you're, you know, when you're ordered from a waiter, you're in battles. Aside from the money, I suppose. At any rate, it helps you, I like the place a lot. Anyway, a lot of people, you know, will comment any something. They recognize me. Well, I'm getting my sip of the soup, I think, this man walks over to me and goes, you talk too much about being a rich. And that was if the aunts, I'm tuning you well. And I said, fun. It's a risk I think, talking about what I believe in. But the point is,

10:38and I get that, it's just enough. Let's move on. It's like, let's forget. Let's forget evil. It's like the classic exam. A woman called me one of my earliest years of greedy love. And she said, Dennis, why don't you, Jews, you know, just, you know, forgive and forget. It's 50 years already. It wasn't even 30, it's 40 years, this was 85. It's 40 years old. It's already, you know, it's time. Let's talk to forgive and forget. So I said, you know, you're talking to the wrong group. Every summer, the Jews fast today for an event that happened over 2000 years ago. So, for only y'all in three thousand. I need to talk about. Now, I believe that I really believe you can go with the other

11:40extreme and they're reducing to so where every, every Christian research into, it brings up conjures up images of crusaders and acquisitions where every German loses a neo-Nazi. And you could flip out too. Every night, the Irene boys and anti-Semite. I mean, that's nonsense. That's just nonsense. That's paranoia. That's not preventable. But it is important to remember. And by the way, that verb will be used more in terrible. It's a very important verb in the Torah and Judaism to remember. And that's, and the reason you have to remember is that you will never or to take for granted in Judaism that the evolt exists. Never ever ever make peace with a secondary nature as it is to you. You know, I live on aircrafts. I am on the premier level on Delta American and in I, that's a lot of flying. Okay. And every time I'm at the airport and editing my pockets and turn

12:49on my computer, I think of that handful of thumbs who caused this nonsense. I mean, I'm not that old, but I remember where you walked. Do you play this? This generation younger than I has no clue that that having, you know, airports were built as far as their concern with male attendees. That's not true. And I don't take it for granted. I don't, I don't, I don't, I don't make peace with that fact. It's a bad thing that there are no tech business airports. It's a necessity for having made peace with them. Bad guys being this possible. I don't like bad guys. They bugged me. That is why, in a sense, I've never really formulated this way is what Judaism wants from Kitsukiru. It's from the world. Never take, never make peace with evil.

13:49Remember, that's why it's important to remember. It's not important to remember the Holocaust that you're behind the region. It's a lot of Jews get it off. That's not the reason. It's because it's important to remember evil. Nucks to let it be in part. Oh, well. And in the 40s, there was a Holocaust in the 50s. There was a visit in the 60s. No. Now it's tough to live an optimistic life and be constantly aware of all the evil. But it's in general, after I think you know what, it's hard to try for. You know, you don't, you don't get clinically depressed over Rwanda. But you know, once you're too in a sandwich, quite getting so evil, you'll need about anything. So, all that from this question to his daughters, how couldn't he came back so soon? They answered. They answered an Egyptian rescued us from the shepherds.

14:56He even drew water for us and watered the flock. Now, water, of course, is the most powerful, I don't mean morally powerful, but most interesting stinking in that sense, an Egyptian. Those it appears to be Egyptian. That's very interesting. It's interesting to me on many, in any ways that I am not fully, I don't know exactly how to deal with it. See, that he was dressed like an Egyptian. We, we certainly understand. But one assumes that there was an Egyptian law and if he knew law, he was our simile, the Egyptians are not. Egyptians and North African journalists, the Nils, would you believe in a specific Egyptian stock? If I'm dressed up as an Egyptian, would you think I was an Egyptian?

15:57Maybe so. I mean, it's a fair question to us. I actually have a picture of me. I was at the Pyramids in 1974 on a town, Fort Powell. And I'm engineering all the, good, you know, for photos, they put on all the gore. And when I look at the picture, I think, do I look Egyptian? I don't know. I don't think so. But who goes? It's not just the fascinating thing. He struck them as Egyptian. Clearly, his speech, clearly in dress, mannerism, but you don't know about law. And anyways, that's what they tell me, Egyptian resties us from the shepherds. So he said to his daughters, where is he then? Why did you believe the man asking into bread bread? I said in the words. So others have thought the saying to our whole of this, in a nice guy, by the whole

17:05of Jun, really, isn't this this powerful? You know, everybody says, oh, no, this is, this is a significant hospitality. Oh, well, I mean, the guys got seven single daughters. And they need a decent guy, you know, anyone who uses a daughter, know what your father would have said if you were to come home with a story like that. You know, let's do that. What a small, it's you. This just means you might be in the text, or your voice just, you know, arouses my enthusiasm. This episode of Timeless Wisdom will continue right after this. For nearly 3,000 years, Homer's The Iliad has shaped the Western imagination. As one of the foundational works of Western literature, it explores permanent questions about honor, courage, leadership, friendship, justice, and what it means to live a noble life. In one of the epic-defining moments, Achilles returns to battle after the death of his beloved friend, Patroclus, setting aside his wounded pride to confront the responsibilities that come with greatness.

18:09His decision reveals one of the central themes of the Iliad that true greatness requires more than strength. It demands character, sacrifice, and the pursuit of what is right. That's why Hillsdale College has released its newest free online course, The Iliad. Top by Professor Steven Smith, the course reveals why Homer's masterpiece remains one of the greatest works of Western literature. Hillsdale.edu slash start now read the classics study the west Hillsdale.edu slash start now. Now back to more of Dennis Preggers Timeless Wisdom. Why did you leave the man? Ask him in to bring reds so Moses is consented to stay with the man for also for a good reason, seven daughters. This is a good life. This beats wanting to be killed, wanting to get people want to kill you and Egypt certainly. You can just imagine Moses is feeling at this time. This is luck. One day on a long,

19:15wanted to be the victim of murder of killing me, you know, of sought to be killed the next day, seven girls inviting me. And he gave Moses his daughter, C. Porra, his wife. What is interesting here is that there is really no talk about and Moses liked C. Porra. It's a sad part of this, you know, because we have it in Genesis a lot. And she was beautiful. She had soft thought. She had beautiful eyes and light during this. Here there's nothing. This she gave C. Porra and forced that as the way it has been throughout the New New Old Episcopal. The father's gave dollars to be wedded. So Moses consented with the man and he gave Moses his daughter. She for as a wife. So Moses marries in Middion. Obviously not a Hebrew. And she bore a son whom he named Gershaw. For he said, I have been a stranger to far

20:20which always crouched me up because those of you who only know English do not quite see the relationship between stranger and a far land and Gershaw. The reason is, of course you have to know the Hebrew, Gers means stranger, shunings there. So literally his name was stranger there. Okay. I was a stranger in a far land. Don't you wish we could give our kids names that, you know, meaningful like they used to. All of the names and Genesis so far, it's always Moses got it because I love system up from the water. It's got Isaac is you know, laughter. I'm laughter. I would have a child. I wish we had the freedom to name our kids based on great events in our lives. You know, well, all free to think up things. Actually, now I think it's good to think we tell this. But it would be, you know, I could just see some people naming their kids a lot.

21:25Verse 20 23. Back to Egypt. Yes. After a while, after many days, the king of Egypt dying. If I cook in the word now, uh, in Hebrew, after the king of Egypt dying, it has the word and which is not a word in Hebrew, it's a letter and a tool word. It says and the Israelites grow under the bondage and cry out. However, in Hebrew in biblical Hebrew and also means both. I wonder if any of you could figure out therefore how far one of the sentence relates to part two a long time after that the king of Egypt died. But the Israelites grow under the bondage and cry out. Can you see a connection at all between

22:28part one and part two if I use but and I wouldn't expect it to widen until I read count and there is on it. In Egypt, when the Pharaoh die, many slaves will release. So, which is always a bad idea when you think about it. It's a wonderful thing to say, a slaves of gear released, but it's a bad idea because you can only imagine another people praying that you dropped it. You know, whenever things are based, you know, wonderful events are based on you're the dying. So I always think parents should give over their money before they die. You know, it's just again, to get there. But it's just, uh, I always think of that when people do that, you know, when I die, your company, your your non-profit organization will inherit a million dollars and then they don't be saying D well. They thank them, but you know, the Pharaoh dies and yes, the Israelites

23:34grown under the bondage and cried out. In other words, there is no release. It was just continuing, growing under the torture of slavery for the hemoons and their cry for help from the bondage rose up to God. It is very important this language. It says their crotch reached up to God, but it is pointed out by a number of countedators that they, that look something is not said about what the Jews did. Can anybody guess? They didn't pray. The language is extremely precise. Their cries reached up to God, but they didn't pray to God.

24:36And that's why the language is precise by by all Shabbat Ta'am in Dallinale. I mean, in other words, their cries rose to God, but they weren't praying to God. It was that their cries rose and God then heard those cries, but there was no prayer meant to God here. And I think this is very important. It implies according to many commentators that they were forgetting God, that the, that whereas the God of their fathers, the God of the Israelites, there was a strong presence in the beginning. After years and years of slavery, after generation of slavery, they were forgetting God. They cried, but they didn't cry to God. God. God. Well, it's okay. But it's all about one thought remembered and didn't remember the moment.

25:41And then it says that 24, God heard their mourning and God remembered His covenant with Abraham, with Isaac, and with Jacob. It's very, very difficult, very difficult verse. There are a couple of questions that would need to be asked here. One, the most omnivorous is, why do you have to remember now and not remember? Is that fair? And so my friends and good Jewish fashion, I will answer the question that is what's going to happen. No matter when God would have so to speak remembered, you will have asked the same question. I want to say that God remembered after one year of slavery, not humans. He could have asked that. Why don't he get the sign now?

26:46Blit all the kids from into the Nile. Look at all the people, beat them. Look at all the families, the rest of the family members who suffered, et cetera. At any point that God would intervene, you would ask the same question. Why now, when not before? That is why the question of God into meaning is such a difficult one. Because of us God controlled all evil, all evil. You would always have to question why does not commit evil? Obviously, certainly, Jews in this audience are thinking of the Holocaust. Why? I'm not going to give. I have a lecture on that and I'm not going to redo it now. But when Jews ask why did God allow six million to God, they would have asked that God allowed a hundred thousand to God. That ain't what they're saying. A hundred thousand people asked and cremated. That I understand. But six million I don't understand. Why?

27:50Whatever you asked the God, you would ask the God under any circumstance. If God allowed one person to die at the inothelese mosquito, in Africa, you would have the right to ask where it was gone. No matter what the level of evil in the world, you would have a right to ask where it was God, why did we stop it sooner? How did he let it happen? And that's why the question, while we all have it emotionally, is not intellectually, I think that sound. Because whatever the amount of evil you would say, why didn't he stop it sooner? And I don't know the answer. Obviously, all I know is though, that as soon as there's any, you asked that question. Why then did God, why then did God now decide to intervene? I have a thought to offer you. And it is based to my own theory, but it forced

28:53flexibility for it. I base it on what we just read that they were not trained to go. I think at this point, God fell up, not that God does. I'm not worth a more for sizing the era, because we have to understand, not understand God, but to understand what God does. It can be understand God. I think the text is suggesting this is the time and intervention by God becomes axiom of the necessary soon as it were when almost be too late anymore. And it might be too late, the Jews would simply have abandoned God. God will remember his coward remember why he spoke about the word remember. This is remember in Judaism is one of the most important words.

29:54Any of you who are Jewish, what is the what is the button, the model that people had about the Holocaust? You know, remember Zahorah. Why is it to say for the dead is for comes from remember. Remembering in Judaism from the Torah is a very important thing. Even God must remember, but remember in why something remember in in Hebrew implies action. I remember in order to do something about it. It is not nearly I stopped forgetting. When we say in it, I remember high school jihad. It means I didn't forget. In Hebrew, I mean, so I remember I, I, so care is much more than I, I, I didn't forget. You with me? And so that God remembered it's, it's an order to do something about it. Now this means action. I, I, I draw a consequence from

31:01and 25 the last, the last verse in chapter two. God looked upon the Israelites and God to notice them. I have read every commentary I forget my hands on and I still don't know what the sentence basically. This is a puzzle for me, my friends. It seems redundant, especially from the Hebrew. The end of verse 25 in his God's ignovers of them here. Is that what you, most of you have? What, what, anybody have anything different? No, that's the first one. The last part. What? Acknowledge them. Apprehended them or just apprehended them? What translation is that?

32:01That's much more correct. I wish they would give a literal translation and then wanting one to stay. I just call them in port. I'm not criticizing them. The Hebrew is much more pregnant with something. The Hebrew is that dog took notice of them. It doesn't have to work them. It doesn't say took notice. All that says is by jingah. But what did he know? I, huh? I think so. God thing we had to do something. I think that's what it implies and that's much more correct than God did notice of them. God looked upon the Israelites and God knew. Do you know what? The lack of an ending of that sentence, because you always have to have an object to the verb know, right? If I said to you,

33:03you know what? I know. You would say what? And that's what I say here. Okay. God knew what? Maybe it was too difficult for the Torah to say what, God knew. That it was very late. God knew that if he didn't act now, he had lost his people to him. I'm telling you the sentence where it implies they didn't pray is a very important one to understand the rest of this chapter. These final sentences here. God knew. God knew he met a rat. That's what it implies because it leads itself over the least of this person. To now, before we go to chapter three, I want to talk to you about

34:03Moses. Moses. Why is Moses trapped? Well, we've talked about some of these moral traits, but there is something very important with about Moses that I need to stress here that the Torah is obviously stressed. He didn't grow up as a Jew. He knew he was a Jew, often, that we assume his sister and mother informed and the Inuit he went out to his brothers, remember? But he didn't grow up as a slave and he didn't grow up as a Jew. I have two comments about this and they are not only my own. They even traditional Jewish commentaries have known it as such as Ibn Ezra, who said in credit, had Moses always lived among the Jews. He would not have listened to respect from the Jews

35:08that he did have him been in the Egyptian court. If he had been another slave with this personality in Kruizbun inside, greatness, whatever they would have listened to. Somebody, all them, but who grew up outside of them, will elicit the respect necessary and even then it was difficult to be a leader. Stock volatility out of control inflation. People are concerned about what the future holds financially. This is Dennis Prager for Amfede, Coin and Bullion. There's no better time in the present to move a portion of your IRA into precious metals. You should know there's a right and a wrong way to set up your precious metals IRA. Mistakes could cost you hundreds of thousands of dollars in IRS fines. Call Amfede, Coin and Bullion, 800, 221, 7694, AmericanFederal.com,

36:11at AmericanFederal.com. Now back to more of Dennis Prager's Timeless wisdom. A second point, he did not suffer from a slave mentality. I'm about to say something difficult because it could be listed streamed. But I will say, and trust you won't be construed. I'll just find my record on finding racism is a pretty strong one. In fact, it's only on that basis that I feel free enough to say this. I think that in American life, today, there is an absence of emotions in the organized black leaders. Jesse Jackson, for example, grew up with the mentality

37:18that Moses did not grow up with. In other words, so soon, it would have been better if a Jesse Jackson had grown up as a privileged person with whites than in the non-privileged way he grew up. As he described, he says he grew up in an occupied area. That is how angry he is about his youth. He himself has acknowledged he's fit into white people's support. He was a young warrior. That mentality isn't the mentality of leadership. It's the mentality of Andrew. Moses has the mentality of not one of the species angry at slavery. Obviously, but he's angry all in justice. He'll spit the face of the Jew, was readily as he will, as he saw, as he will with anybody else. And the slavery parallel is not far-fetched to one American blacks who suffered in America.

38:23Littoral slavery, and that is figurative under segregation laws, gender, bathtub, the boss, snout of the counter, secular school, etc. It's own. Maybe what is needed for slaves to be liberating it is someone from within who didn't grow up that way. It's just something that I think about, Aegis, I can't deeply about the black problem in America, but be because I want to know what can be learned from this text for our time. And this ability to relate to the other, listen. Moses does hate Egyptians. Moses is angry at the guy who beats the slave, but he doesn't walk around with a big air-firing Egyptian man here. Egyptians saved his life. The daughter of a fellow saved his life.

39:26He was presumably loved in that palace by the Egyptians. Can you know Egyptians as people? It took Malcolm X a lifetime to figure out that whites were not the children of Endeavour. The king of Egypt. Read his old biography. Only at the end of his life does he reject the nation of this wrong basic idea that the whites were devils. And that it's not that there are devils, people of all races, and beautiful people of all races. He could have contributed a great deal on the not-being-assassinated precisely because he underwent that amorphysis. And that is what every group means. A person to lead it, a person who is of it, but not fully of it. A person who is able to rise above the anders of the people at least.

40:32To be a Jewish leader and walk around just angry at Christians is not to be a Jewish leader. To be a black leader who is overwhelmed with endocrine whites is not to be a good black leader. And that is a powerful lesson of Moses. The leader was all these people, but grew up outside and was capable of seeing the enemy as people. Not as an abstract devil. The other thing is that to be a leader you cannot be provincial. You must be able to understand other people, other waves, other thinking. That's the training necessary for the Moses. And by the way, it's not at all in typical that outsiders do in fact become leaders of people.

41:42Sometimes terrible ones, I mean, but it's still remarkable how awful it is. Hitler was not German. He was Austrian. Stalin was not Russian. He was Georgian. The Poland was born in Korsika. Muhammad Ali, the great Egyptian leader, was Albanian. This is not a typical historically of somebody being of but not fully of capable of leading its people. So his time away, his time in Egypt is extremely important to his ability to become a leader. We are now Exodus chapter three. Exodus three, verse one. Now, Moses, tenderly the flock of his father and father, the priest of Mediam,

42:43drove the flock into the wilderness. Actually, it's unfortunate the translation I have here, it's St. Hebrew, into the furthest reaches of the wilderness. And came to Hore the mountain of God. Now, this is an interesting verse. Moses led the flock to the farthest end of the wilderness. Why? Well, is it even say that? And it's interesting. I dare is where many people can come up with many valentine interpretations. Why does it mean that you took his flock to the furthest reaches of the wilderness? Well, Gorshi, the best known Jewish medieval interpreter of the commentator of the Torah, has a very sweet, I don't generally cite Gorshi.

43:45It's not an anti-Rashi part of the Exodus. So it's not the commentator that I will most cite for this course. But what an interesting, it's so normative to Judaism, what he said. He said that it was in order that these animals not to raise a lot of the faculty of others to keep them away from possible theft. Okay. This is what happens when you not only are considered wonderful, you become Satan. You know, by the time of roshing thousands of years as the closeness, the legends just built. I mean, that's quite something. It's possible. I mean, it is possible that Moses went to the furthest reaches of the wilderness so that God forbid none of his animals will graze on anybody else's land. It's possible. I don't think so. I mean, that is, it is beyond the call of decency.

44:48There were ways, there were ways of having your flock not to raise on other people. When without going to the lotus reaches of the wilderness, but I just wanted you, I wanted you to see what tradition does with the statement because everybody wonders. I mean, if you read it, why do you know that the furthest reaches of the wilderness? My, my tentative fear is that he wanted to be far away from other people. And Moses, Moses, remember, is a man who can't stand evil, right? Every time he sees it, he has to ask, so the question is asking. Is that where you're in disposition or if that is? You would have two conclusions to reach about life.

45:50I'm going to get involved in every fight I've had to undo all the evil in this world that I can or I'm going to get the hell out of here because I can't think. My suspicion is that Moses was a happy doom with Tikoro, his kid, and his six sisters-in-law and father. Okay, that is my suspicion. We certainly know from the later stories that he got had a tremendously big relationship with his father. His father was a source of major advice to him on how to leave with Jewish people. I can't tell you how important this little contention is. What do you do? I'm obviously there's a semi-order biographical element going on here because I can't stand in

46:55justice. It does drive me crazy. I do have to get involved. I'd chase cars. Okay? Not that bothered me. I'd chase cars when they have done some bids to another car. That is my temperament. I don't enjoy it. I enjoy music. I enjoy friends. I enjoy travel. I enjoy my family. I would love to go to the front of the switches and the little of his act of buying. I am not, you know, many of you know I'm immersed. I'm immersed in this childhood. I was taken away from his family in Chicago. I'd travel crazily or I'd have a country to do any radio or TV show for anything. I've made a rally here and raised money. Really, but crazy. I don't enjoy it. There are people who love causes and I then need that. I don't. I love him. I understand why the guy would go to the first switches of the wilderness.

48:04Especially if you are, and now forget me, but especially if you are a sensitive soul. I don't want to hang around the world that much. It's a painful place to be. And he is a sensitive soul. He's a tremendously sensitive soul. He stands up for first for seven women. He didn't fall in the guy himself is alone in a fallen land. And he's standing. You imagine if you went to Bulgaria in the morning, it was so in injustice that you weren't on it. Alone, you're both fleeing the Americans. What should you? You're in Bulgaria alone. Is the first thing you look at a stand-up for Bulgarians? I mean, that's in effect while he is still here. It's a really amazing thing. So I think there is something very powerful in saying that you went to the furthest reaches of the wilderness. He doesn't want the world to catch up with him. There was another reason I think it says it. To set the stage for the fact that this guy wants to

49:07meet Israel out of Egypt, like you want to collect beans bare handed. This will be a powerful part of this chapter. This man doesn't want to be a leader. He wants to be west alone, which is why there'll be a good leader, which I'll talk about at a moment. So there's no question in my mind that this statement he went to the furthest reaches of the wilderness is to tell him something about this man. Let me out of here. I'm happy with sheep. Don't take it wrong. It should be the valley. Modern world we live. You know, where he could double on thunders. But he is happy with grazing flats and kids and family. And there was one other possibility that other commentators have offered, which is possible, which is possible. That he's a very, very spiritual type.

50:08And that he delight the solitude of the wilderness to contemplate the divine. It made that is a, that is a repeating commentary on this statement. And in the name of the a lot of validity of that, where after all the people who contemplate the divine generally go, grand central. No, they go to solitude. So there is something to be said. That was not my instinct in reading it, but I want you to be aware. Let's put it this way. Everybody who comments on this verse has to deal and does deal in some way with the statement that he went to the furthest reaches of the wilderness. And then he took, you know, we took his flocks there. This episode of timeless wisdom will continue right after this. Precious metals dealers come and go. This is Nick Robots, president of Amphed,

51:09Coin and Bullion. We've stood the test of time since 1983. With the flurry of coin and bullion dealers coming and going, how do you know who to trust and what to buy? At Amphed, Coin and Bullion, we value educated consumers. We want to alert you to good bullion buys in the market and help you steer clear of the tricks and bad deals. All Amphed, Coin and Bullion for a free coin performance review 800-221-7694 or AmericanFederal.com Now back to more of Dennis Freggers, timeless wisdom. Now, what is clear from this and from this chapter is that Moses does not, is not an ambitious man. Moses does not seek to be to Jews leader as we will see specifically. And this is a, as I said, I think it is one reason why he would be in the real, a genuine, an authentic leader.

52:12I would like you to contrast Moses, who dogs and wants to go back to his age, who wants to stay in the wilderness with his flocks and his family. With what is commonly said to be necessary, to be president of the United States, are you aware of the general statement of what they say everybody, or with the Democrat editorial writers, I mean, it is what it is, the single-host common statement about what is necessary in order to run for president of the United States. You have to walk it so badly you can taste it. It is the opposite of Moses and his leadership. He wanted so badly not to be a leader, he could taste it. He didn't run fully him. This is the problem, ladies and gentlemen, in our society, where so many people in politics, and it is truly equal to public and redevelopment,

53:21so many people in politics love politics, not leaning people. And that's a problem. It's terrible problem. And too many good people don't run for that reason. And it's made worse. You really have to make for leadership in America because you know if you run, you every minute of your life will be scrutinized. There was the person in this room, I don't know nearly any of I promise you though, I promise you that if I am least depressed on your life for two weeks, you could sound like the sickest, the most corrupt person in America. There was not one of you that did not happen to me.

54:22I mean, if we get to the point 20 years earlier, if he hired a man, and he didn't file all returns for, then you understand what is possible, that that becomes a front-age item in New York Times. Why would you run for office in America unless you wanted it so badly you could taste it? What is that type of person we want to be a leader? A person who wants power that badly could taste it. You see how the system in a sense self-asprouts? I contrast that with the men, you know, can you imagine there is somebody in the wilderness in America today, he's the real person to lead us, the press just finds the person, you know, this is the one, get away from it. It's just inconceivable. It was just the opposite.

55:25You have to aim for power, you have to love politics. And this is truly nonpartisan. It truly is. I mean, I don't politicize this because the Torah class, but the classic example, I wouldn't even say his name. We all know exactly what he was talking about, but there is a man who signed 21 bills for a affirmative action and then bills can't be made against it. Now, it doesn't matter if you're four or against the affirmative action. Clearly, it doesn't matter to him. What matters is within the election. And that is what matters to most people who run this and then we wonder what is going to happen on a ride. That's why this stuff is relevant. It tells you what makes a leader. There's more about Moses that contrasts with modern leaders. The very fact that he was a

56:27staging panel is extremely important and we will come to that moment. This is the man who's going to take Jews out of each other, man who rather be in the wilderness with his flock. In the furthest regions. The end of the sentence is he went to Khorey which is generally considered the region of Sinai where the great giving of the Ten Commandments takes place. The mountain of God there and so on, but it is not fully clear where it is. Just generally speaking, that's what he meant. An angel of God appeared to him in a blazing fire out of the bush. The most interesting thing about this, well there are a lot of interesting things. Perhaps the most interesting is you never hear another word of this angel.

57:30It is so interesting. This whole story, one of the most dramatic stories in the history of world literature. Certainly in religion, it's a story that shakes me every trembling every time I read Moses encounter with God. We've led up to this knowing who this mobs is. But here it starts with an angel. An angel appears to him actually from the heart of a fire in the midst of a bush. And the angel is not spoken of again. Son of St. Jesus is because it would be too anthropomorphic, too human language-based to describe God appearing out of the bush. That's unethic, I think he's right. You can't start with out of nowhere and God appeared to him out of the bush. It's not... It first of all, he's led up to meeting God. It's not immediate.

58:32And number two, it may stop too human work. That's the reading who knows. But I just want you to know you hear nothing about this angel, which is really messenger of God in the Torah anymore. He cares that it's Moses's cares and there was a bush all buried up, yet the bush wasn't consumed. This is the most famous, one of most famous lines in the Torah and the most famous of the Jewish people within Judaism. The Jewish people is a bush that is constantly buried, but is never consumed. Unfortunately, it is a very, very apt metaphor. And there is no doubt that that is what is in the mind of the writer of the Torah. This symbol of the Jews,

59:38house the belief burned and yet never fully destroyed. Which means that therefore, to the why root of the Torah and in this metaphor, in the midst of Jewish, of the Jewish Flatons is gone. That is how Judaism understands itself. The burning of Jews look literal burning of Jews is a divine fire. It doesn't mean that God set the fire, but that it emanates from the fact that there was something divine about the bush. As my belief to consider that, I called the death belief as a believing Jew. The bush was not consumed. Or what about the bush? Commentators have really all commented on the fact that God decided to make his first adherence to

1:00:41Moses from a bush, from a long bush, from a mountain top, not from a giant shriek, but from a little bush. It's touching, it's a touching thought. Moses said, I must turn aside to look at this marvelous site. Why doesn't the bush burn up? Ladies and gentlemen, this is a phenomenally important first. I'm laughing because I suspect it doesn't appear in that way. God, that's so important. I will turn and see what's happening in this bush. It is. Here is my thesis. God does not appear in any of the Moses. He appears brazenly. Here is the key. God chooses a natural

1:01:48phenomenon that is unnatural only after one has looked at it for a while. The difference between Moses and others is that Moses notices the divine. Most people would not have looked at the bush for a long enough time to notice that it wasn't being consumed. Most people do not notice the divine. That's why it is so important that he looked at it. That is. And that is why in the next verse, gone comments on that fact. When God saw that he had turned the sign to look, only then did God call out to him. This was Moses's last test. Will he notice what most people don't notice? The vast majority of us

1:02:56seeing a bush in a desert burn would say, look at burning bush and move on. It tastes a Moses to see. This is exceptional. And that, my friends, without any way stretching the text is the choice every human has in life, to see the divine or not to see the divine. That's your choice. Then you look for it or W. To people could see that bush. Moses sees there was something exceptional. Most others would see a burning bush. It happens all the five in gessens. Is the angel still in the bush? This, no. The only thing he sees in this case is the burning bush. It says he looked to see the old and so forth. Not an angel. Ladies and gentlemen, I often ask by atheists,

1:04:03call them by radio show and come to a lecture. Don't I never doubt God's existence? To which I say yes. Who doesn't question God's existence seeing what one sees? And now of course, of course I did. But I then ask them, don't you have a question? You're atheist. That's what you mean? Well, when a child is born, I asked them, did you happen to see a child born? Yes. Did it strike you as in any way that maybe this represents a divine miracle? Or is it totally to you? Absolutely. Actually, Spurnaman and nine months later outcomes the most complex, still were computer that dwarfs anything we can even imagine. That's your choice. You see a child born and you have total choice. Do you see the divine

1:05:07or do you see the natural? That was the choice at the bush. He stopped and he saw this is exceptional. And we all write, does every one of us, you have that choice with anything in your life. You have that choice with anything in the world. And that is I have convinced God's genius in the waking made the world. It is perfectly intelligible naturally and it is perfectly intelligible and it is divinely. It is, what do you believe in God or not, ladies and gentlemen, is overwendingly a choice. Okay, there are some people who believe in God because it's happened and they never questioned it in their lives. I leave them aside. There are some people who don't believe in God because nothing was there having to name every request that they've done aside. But for the rest of us who fall in the middle and I suspect nearly everyone in this room falls in the middle between habitual atheism or habitual belief. It is a choice you make. Do I wish to see it or do I not wish

1:06:13to see it? If you wish to see it and you look for it, you will find it. And if you wish not to see it and only see fires and bushes and sperm and egg and then you just go take up a gluution. The battle is very often misunderstood. I believe everything science proves it's inconceivable to me that my religion and science would be in conflict. It's not possible. I can never not believe truth. It would be a sin against God. But if revolution is true or I say as a believer in God is, isn't that incredible that God could have Beethoven come from a paramecium. That is the way I choose to see Beethoven. The average professor of paleontology will see it as all enough years and enough

1:07:16mutations. You get Beethoven. Just like it proverbial enough monkeys on a enough quadruimary school enough time you get back with. That is looks it's exactly an alloys. That is the choice you make in life. I'll put it to you in a different way. The most people, many people, not most, many people especially well educated are innocent. They're not in jest. They can't say there is no God. They're not only busy. They can't say there is God. So they're in the middle. They don't know. Yet virtually every agnostic chooses to live as if there is no God. They live as if atheism were true, not as if God was true. My challenge to me in the agnostic is the atheists like Giddogló, but there are very few

1:08:19atheists. My challenge to the agnostic is why do you choose to live like an atheist? You can't live like an agnostic, but it's not possible. It's like walking on a tight ground you know, I feel for all. You make a choice one day. I will live this if there is a God. I will live this if there isn't a God. You can't live this if there might be a God. It doesn't make sense. If you live this if there might be a God that's the same as if they're in the living as if there is. I said to the agnostic, why don't you let the other children, since both choices to are even we distant from, make the choice to live as if there is a God. And then tell me five years down the line that you're still equally distant from belief and from atheism. I suspect you won't be. People make I think a big mistake in living with an atheist life while they're with an agnostic instead of being even religious life while they're in agnostic. Big big mistake. So somebody just nudging person next to him. You made that mistake. You see?

1:09:29This is a man who saw the exceptional. And that now you understand why it's so important that it says in three. Moses said, I must turn his sight to look at this marvelous sight, marvelous sight. What's so marvelous about the burning bush? It's pretty darn marvelous if you realize it's not being consumed. And that's why I think those who said he went to the first speech in the wilderness to contemplate that the volume has something to be said. He thinks in those terms, God does some talk to you if you're not ready to be told to him. That's what I figured out midterm in my life. Myronity is the great Jewish philosopher asked, does God intervene in the life of the individual? And he has an answer which will discern about people, not in everybody's. God does not intervene in everybody's life. He intervenes in the lives of those who, in court,

1:10:34were regarded to their lives. You are part of the process of divine intervention. You reach out, you work at the relationship. So speak these terms for your life, right? Your relationship with God. You start it. You'll get it back. But it is in a one way street. Oh, you live at eight of his life with beer. I am entering your life. This man was practiced in seeing the divine. That's why he could say this is a great sign. And that's why you now understand why isn't the bush burned up? When the Lord saw that he had turned aside to look, then God pulled out to him from the bush. Why didn't God talk about from the bush in the beginning? This is the final test.

1:11:35That's the beauty of this whole story. Well, it loses look for the divine before I talk to him. I'm well taught to hear. But first he has to look for me. That's what every one of us has to include in our like God will talk to you. But first you got to look. We operate first. You can argue the operating first. The very fact that he gave us a soul, gave us an appreciation and beauty of life of seeing us. So who knows who walked back at first, but you certainly have to wait. Go on, call the house to him from the bush. Moses, Moses. And you will recall from Genesis that this is an echo of Abraham, Abraham. And indeed the same answer that Abraham gave Moses gives in any. Here I am. Say that's what I'm going to.

1:12:38On tomorrow's Sunday fireside chat. My parents generation, the World War II depression generation and depression generation, they love the America. They're called the greatest generation. The sacrifices that they made. They're not the greatest. They're one of the greatest. But it doesn't matter. They're called the greatest. But they did one thing terribly. They didn't communicate to my generation what America stands for. And so my generation became the most selfish, the least loving of America in American history. Not all of my fellow, obviously, generation, but a tremendous chunk. Join us tomorrow to hear more on Timeless Wisdom with Dennis Prager. Visit Dennis Prager.com for thousands of hours of Dennis' lectures, courses, and classic radio programs and to purchase Dennis Prager's rational Bibles. We want to take just a second to thank the team at Life

1:13:40Audio for their partnership with us on the podcast. Go to LifeAudio.com to find dozens of other faith-centered podcasts and their network, including shows about prayer, Bible study, parody, and more. Precious metals dealers come and go. This is Nick Robots, president of Amphed, Coin and Bullion. We've stood the test of time since 1983. With the flurry of Coin and Bullion dealers coming and going, how do you know who to trust and what to buy? At Amphed, Coin and Bullion, we value educated consumers. We want to alert you to good bullion buys in the market and help you steer clear of the tricks and bad deals. All Amphed, Coin and Bullion for a free Coin Performance Review. 800-221-7694 or AmericanFederal.com