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Speaker 1: Life Audio Dennis Jennis Dennis Prager.

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Speaker 2: Do you have a question you've always wanted to ask

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Speaker 2: Dennis Prager. Well, now it's your opportunity for upcoming Ask

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Speaker 2: Me Anything episodes of Timeless Wisdom with Dennis Prager. We're

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Speaker 2: selected questions, and your question could be featured on a

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Speaker 2: future episode. Whether it's about faith, morality, politics, history, relationships, happiness,

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Speaker 2: or simply navigating life, Dennis would love to hear from you.

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Speaker 2: Just call eight seven seven two four three seven seven

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Speaker 2: seven six and leave your question. Oh, and be sure

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Speaker 2: to include your first name and where you're calling from.

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Speaker 2: That's eight seven seven two four three seventy seven seventy six.

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Speaker 2: While we can't feature every question, Dennis will listen to

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Speaker 2: every voicemail. So call today you may hear Dennis Prager

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Speaker 2: answering your question on an upcoming episode of Timeless Wisdom

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Speaker 2: with Dennis Prager. And thanks for listening and supporting on

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Speaker 2: today's episode of Timeless Wisdom.

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Speaker 3: So he took hold of his father's hand to move

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Speaker 3: it from if Riam's head to Minasha's. Not so father,

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Speaker 3: Joseph said, to his father, for the other is the firstborn,

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Speaker 3: place your right hand on his head. But his father objected, saying,

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Speaker 3: I know, my son, I know he too shall become

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Speaker 3: a people, and he too shall be great. Yet his

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Speaker 3: younger brother shall be greater than he. You always wonder

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Speaker 3: if the kid is hearing this now. It is a

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Speaker 3: little disconcerting. I mean, I am certainly not into the

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Speaker 3: self esteem movement, but this is ridiculous. You don't want

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Speaker 3: to exactly shatter your kid's ego. I mean, it is

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Speaker 3: one thing to have kids go get up at the

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Speaker 3: school auditorium go I am wonderful, I love myself, and

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Speaker 3: it's quite another to say in front of them, well,

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Speaker 3: the reason I'm switching hands is because this one's greater

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Speaker 3: than the other one. They spoke eeter, So the kid

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Speaker 3: wouldn't understand excellent, that is excellent. That's for posterity. That

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Speaker 3: is absolutely right.

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Speaker 2: That's coming up on Timeless Wisdom with Dennis Prager. Welcome

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Speaker 2: to Timeless Wisdom with Dennis Prager. Here thousands of hours

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Speaker 2: of Dennis's lectures courses in classic radio programs. Had to

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Speaker 2: purchase Dennisprager's Rational Bibles. Go to Dennisprager dot.

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Speaker 3: Com, Chapter forty eight. I have a number of themes

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Speaker 3: and a lot of different readings for you today.

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Speaker 1: It's okay.

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Speaker 3: Sometime afterwards, Joseph was told, your father is ill, so

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Speaker 3: he took with him his two sons. That as Joseph

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Speaker 3: took his two sons, Minasha and at Fryim.

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Speaker 1: When Jacob was told.

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Speaker 3: Your son Joseph has come to see you Israel. That's Jacob,

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Speaker 3: of course, summoned his strength and sat up in bed

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Speaker 3: and said to Joseph, al Shadai. One of the names, oh,

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Speaker 3: a few times we've encountered this now in the Torah

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Speaker 3: of God is al Shadai. There are a number of

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Speaker 3: names for God in the Torah. This is one of them.

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Speaker 3: The absolute origins are not known, though it is interesting.

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Speaker 3: I have mentioned this but once before, so I feel

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Speaker 3: free to mention it again. Shadai might very well be

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Speaker 3: a feminine aspect to God, given that Shadaim in Hebrew

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Speaker 3: means breasts, and.

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Speaker 1: It's not. I don't like far fetched.

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Speaker 3: I am a literalist, not in the sense that, in

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Speaker 3: other words, I don't like to read in things that

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Speaker 3: aren't there.

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Speaker 1: I think that that is a legitimate. It almost is

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Speaker 1: almost like God of breasts.

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Speaker 3: Because the word another description of God is el Rahum,

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Speaker 3: a god of mercy, and Rahum, which is mercy in Hebrew,

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Speaker 3: comes or is related to the Hebrew Rephim, which is womb,

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Speaker 3: so that there is this aspect in Judaism.

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Speaker 1: God in Judaism is.

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Speaker 3: Gender free, which leads me actually to one of my

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Speaker 3: many excurses or sidebars. Have I talked to you because

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Speaker 3: if I have, I don't want to repeat it. Alan

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Speaker 3: you would know I have not talked about the masculine God.

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Speaker 3: The masculine not in this class. Okay, very briefly, God

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Speaker 3: is portrayed in the.

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Speaker 1: Torah in the masculine.

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Speaker 3: Generally speaking, except for little hints like this, God is

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Speaker 3: portrayed as masculine, and in the Jewish tradition as well

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Speaker 3: Vinu Malcano, our Father, our King. This disturbs many in

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Speaker 3: the modern world, the temporary world, who are absolutely egalitarian

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Speaker 3: in their understanding and their desire to depict life the uh.

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Speaker 3: The Jewish view, as enunciated by my Monodes is that

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Speaker 3: one of the one of the characteristics of God is

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Speaker 3: I use the fancy theological term that explain it in corporeality.

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Speaker 3: God cannot have a physical body.

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Speaker 1: That that is why.

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Speaker 3: Incidentally, for Christians here, if indeed Jesus did claim to

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Speaker 3: be God, you will understand how how jolting it would

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Speaker 3: would be to a Jew at the time. It's just

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Speaker 3: it would It's impossible Jew from the from the Jewish

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Speaker 3: theological standpoint, it's not possible.

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Speaker 1: This is not to argue the divinity of Jesus.

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Speaker 3: That's not my point here, obviously, to get into trans

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Speaker 3: religious debates. It's merely to try to explain why it

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Speaker 3: would have jolted a Jew.

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Speaker 1: God is incorporeal.

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Speaker 3: God is an invisible and always to be invisible. Moses,

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Speaker 3: who had the most communication with God, could only see

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Speaker 3: God's back.

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Speaker 1: The Torah says, no one could see. Anyone who would

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Speaker 1: see God's face, the Torah says, would die. It's all metaphoric.

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Speaker 1: God does not have a face.

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Speaker 3: But if you should ever glance directly upon whatever God

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Speaker 3: would be, you would die. But you can't see God anyway.

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Speaker 3: This is the Jewish and Tora tradition. Why then, has

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Speaker 3: God depicted in the masculine well. One obvious answer is

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Speaker 3: it's a patriarchal society, and men ruled. So if God

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Speaker 3: is the king of kings, clearly that is higher than

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Speaker 3: being the queen of queens.

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Speaker 1: It would have been.

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Speaker 3: Absurd, obviously to depict God in feminine form, because it

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Speaker 3: would not have meant that God was the ruler of

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Speaker 3: the universe. Women didn't rule. Obviously, you'd have a princess

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Speaker 3: here or a queen there. But in the world until

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Speaker 3: Berkeley of nineteen sixty seven, this was the way in

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Speaker 3: which society was created. Therefore, to criticize the Torah for

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Speaker 3: being sexist is virtually like criticizing people of the seventeenth

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Speaker 3: century for not driving.

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Speaker 1: It's a non sequitur. It's meaningless. Okay.

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Speaker 3: It will be as if if, as I've often said,

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Speaker 3: if two hundred years from now everybody's vegetarian, they will say, oh,

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Speaker 3: there's nothing that we can take from the wisdom.

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Speaker 1: Of people of the twentieth century. They all ate meat.

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Speaker 3: You have to judge things in the context of their

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Speaker 3: time and not engage in time ism discrimination on the

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Speaker 3: basis of time.

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Speaker 1: Okay, to coin.

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Speaker 3: A new a newism because we need nuisms that we

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Speaker 3: don't we.

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Speaker 1: Just don't have enough in America.

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Speaker 3: But it really is, it is, It is a discrimination

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Speaker 3: on the basis of time, and and it is just

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Speaker 3: it's it's pointless aside from being wrong, it's just pointless.

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Speaker 3: But I think there's another reason why God, and this

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Speaker 3: is very new to me. I have mentioned it, but

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Speaker 3: not in this class. Why I believe that God is

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Speaker 3: depicted in the masculine and more important, why it might

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Speaker 3: be important to retain that. Let me explain for a

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Speaker 3: moment before before I do give that explanation, remember this,

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Speaker 3: what are your choices? Your choices are he, she, or it?

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Speaker 3: We have no other third person pronoun. Correct, Now, let's

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Speaker 3: let's dispense with it. To refer to God as it

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Speaker 3: is to Uh is to.

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Speaker 1: The personalized God.

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Speaker 3: But one of the great innovations of Judaism is that

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Speaker 3: God is not depersonalized.

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Speaker 1: Aristotle's God is Aristotle's God is the unmoved mover of

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Speaker 1: the universe. But I have often argued that if God

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Speaker 1: is the unmoved mover, then there is no difference.

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Speaker 3: Bottom line, there's no difference between atheism and the Aristotelian God.

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Speaker 3: If God doesn't know me or give a damn about

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Speaker 3: my fate or your fate or humanity's fate, what's the

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Speaker 3: difference from our perspective over whether there is a God

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Speaker 3: or not?

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Speaker 1: Is that not clear?

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Speaker 3: If it makes no difference to our lives, who cares?

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Speaker 3: It's an interesting philosophical question whether there is a God

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Speaker 3: who made the world and doesn't care about us, or

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Speaker 3: chance made the world and doesn't care about us.

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Speaker 1: Who cares?

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Speaker 3: If you're not cared about, you're not cared about it

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Speaker 3: might as well be a tree that creates the world.

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Speaker 1: Then maybe God is a tree.

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Speaker 3: Indeed, with the movement toward nature worship in America, there

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Speaker 3: would be people who would resonate to that. It therefore

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Speaker 3: is disqualified. We dispense with it. So our next possibility

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Speaker 3: is she or he? The advantage One advantage of he

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Speaker 3: is that he is much more neuter than she. That's

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Speaker 3: the way I think that we think men can be

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Speaker 3: more neuterized in our mind than she. She immediately conjures

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Speaker 3: up the female. He doesn't immediately conjure up the male.

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Speaker 3: It could change in a different society. I'm not saying

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Speaker 3: that this is ironclad, but in the way in which

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Speaker 3: it is spoken of. You know, God, he invented the world,

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Speaker 3: is different from God. She invented the world because she

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Speaker 3: is jolting. Now you'll say that she is jolting because

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Speaker 3: we're not used to it.

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Speaker 1: Agreed, that may very very well be.

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Speaker 3: But until now, neuter has and personal In other words,

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Speaker 3: neuter and a personalized.

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Speaker 1: Being would be he. That's the closest you can get.

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Speaker 3: Ideally, perhaps we would have a neuter, a neuter and

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Speaker 3: personalized pronoun, but it doesn't exist in English. Yes, you

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Speaker 3: just you call it it that be personalized.

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Speaker 1: Yes, and he or she makes an answer promorphic.

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Speaker 3: Yes, but he or she makes it answer promorphic. You're

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Speaker 3: absolutely right.

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Speaker 1: But language is by definition limited.

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Speaker 3: So if we have three choices, he's, she or it,

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Speaker 3: we only have those choices, or the best choice might be,

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Speaker 3: in fact, silence. Indeed, that is an argument that the

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Speaker 3: only true understanding of God will come through silence.

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Speaker 1: But the human being has to communicate with.

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Speaker 3: Other human beings and with God, and language is our

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Speaker 3: one vehicle.

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Speaker 1: So you're still stuck. There are terrible limitations to he

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Speaker 1: and she. You're right. That's why Judaism is one of

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Speaker 1: the reasons.

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Speaker 3: Judaism is so strict about not anthropomorphosizing God. Further, we

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Speaker 3: already do it through our father, our King, etc.

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Speaker 1: Etc.

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Speaker 3: But I wanted to get now to the argument that

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Speaker 3: I would offer.

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Speaker 1: Until I thought.

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Speaker 3: Of this argument, I was quite happy to have an

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Speaker 3: egalitarian God, in other words, a God who is truly,

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Speaker 3: truly neuter. Now, when I argue now for a masculine

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Speaker 3: depiction of God, please understand I don't for a moment

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Speaker 3: think that God possesses male sexual organs or anything so silly.

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Speaker 1: We're only talking about depiction, not reality. We have to

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Speaker 1: depict God with some human words.

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Speaker 3: I would argue in favor of the traditional masculine connotation

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Speaker 3: or depiction, I should say on the following grounds.

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Speaker 1: One and most important is.

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Speaker 3: That Judaism's preoccupation is that people live good lives, morally

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Speaker 3: good lives, not hurt one another, live by basic ethical law.

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Speaker 2: This episode of timeless wisdom will continue right after this.

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Speaker 2: Now back to more of Dennis Prager's timeless wisdom.

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Speaker 3: I don't think that today one needs to be an

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Speaker 3: advanced anthropologist or sociologist to recognize and by the way,

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Speaker 3: it is exactly America today that has made me aware

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Speaker 3: of this, that when you don't have a male law

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Speaker 3: giver in the life of boys, you get anarchy, you

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Speaker 3: get moral anarchy alah, gang warfare, a la rwanda, ala

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Speaker 3: bosnia allah, whatever it might be.

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Speaker 1: Boys will take orders much.

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Speaker 3: More from a from a male authority than a female authority.

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Speaker 3: Women who have boys generally acknowledge this that. I don't

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Speaker 3: mean at five years old, but at fifteen, when it's

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Speaker 3: when the age when they start doing their most trouble.

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Speaker 3: Boys don't want to hear from mom. I mean you

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Speaker 3: hear it all the time with boys who get in trouble,

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Speaker 3: the mother saying I couldn't control them.

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Speaker 1: I couldn't control them.

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Speaker 3: She didn't want him to go out and kill or steal.

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Speaker 3: No mother teaches a son to murder. It's that she

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Speaker 3: couldn't control him. Then the absence of a father as

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Speaker 3: the controlling force in that boy's life is very important.

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Speaker 1: God in Judaism is the moral lawgiver.

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Speaker 3: We are answerable to God as a child boy is.

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Speaker 1: Answerable to his father.

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Speaker 3: You may wish this to be otherwise, but I don't

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Speaker 3: wish away reality. I think we have to confront it

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Speaker 3: for all of its messiness, and this is one of

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Speaker 3: those messy realities.

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Speaker 1: The boy and the boy in the human species is

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Speaker 1: the troublemaker. We don't have.

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Speaker 3: Men are not worried about being murdered, stolen from, or

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Speaker 3: raped by women.

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Speaker 1: It's vice versa.

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Speaker 3: Men and women are worried about men being physically cruel.

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Speaker 3: Boys without male lawgivers are a problem. This isn't to

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Speaker 3: say please understand that every boy growing up without a

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Speaker 3: father present is going to be a murderer.

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Speaker 1: Obviously not. And by the.

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Speaker 3: Way, for many of the boys who are not, there

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Speaker 3: is another male present, could be a grandfather and uncle, brother.

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Speaker 1: I mean, there are many possibilities.

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Speaker 3: There is yet one other possibility if there are no

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Speaker 3: and this is the second reason I offer.

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Speaker 1: If there are no human males who.

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Speaker 3: Are lawgivers that the child that the boy bonds to

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Speaker 3: and feels need to obey, there is ultimately one other

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Speaker 3: father available, and that is God. Because the fact of

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Speaker 3: the matter is the boys who grow up and cause

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Speaker 3: all these terrible problems neither have a father on earth

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Speaker 3: or a father in heaven. These are not religious boys

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Speaker 3: who are going out and murdering. They don't have a

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Speaker 3: father here and they don't have a father up there.

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Speaker 3: Because the fact is that bonding with the father in heaven.

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Speaker 1: As it were, can in fact.

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Speaker 3: Morally, I don't believe fully emotionally, but can morally replace

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Speaker 3: the father who is absent in this world. There is

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Speaker 3: nothing more powerful than having God and God in heaven

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Speaker 3: and Father in a father in the flesh. To give

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Speaker 3: a boy moral principles, then you really have a better take.

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Speaker 3: You have a better chance of making a law abiding male.

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Speaker 3: If I'd have said this twenty years ago, I would

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Speaker 3: have been hooted out of this room, which some of

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Speaker 3: you may wish to do even now. I appreciate that fact,

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Speaker 3: and I'm aware of it. But the reason that you're

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Speaker 3: not is partially because it's less the heyday of radical ideologies.

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Speaker 3: But more so we are chastened today as not twenty

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Speaker 3: years ago by the fact that male violence is a

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Speaker 3: profoundly serious issue that we have, at terrible cost.

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Speaker 1: To ourselves ignored.

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Speaker 3: The channeling of the male aggressive instinct toward positive things

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Speaker 3: is the single most important thing society can do for

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Speaker 3: its self preservation. Now, if I'd have said this twenty

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Speaker 3: years ago, thirty years ago, not fifty, but twenty or thirty,

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Speaker 3: that would have been how.

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Speaker 1: Do you know, show me the data? Where's your study? Today?

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Speaker 3: You just walk down the street and you have the

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Speaker 3: data and the study. It is not girls who are

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Speaker 3: shooting up people. It is not women who are in

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Speaker 3: prisons for mass murder. There are there are, I mean

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Speaker 3: there are serial there's a woman's serial killer a but

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Speaker 3: overwhelmingly from Rwanda to Los Angeles, violence is in fact

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Speaker 3: perpetrated by males.

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Speaker 1: If you channel.

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Speaker 3: Male's aggressiveness into positive directions, you have a very beautiful

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Speaker 3: human being because then you preservele male aggression, which is

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Speaker 3: desirable to both sexes. A man who has no innate

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Speaker 3: aggression instinct is not masculine to women, but if he

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Speaker 3: does it violently, he is repulsive. If he knows how

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Speaker 3: to channel it creatively, from the arts, to the sciences,

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Speaker 3: to business, to whatever it might be, to raising children

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Speaker 3: for that matter, that's great and that's the task.

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Speaker 1: And that is why I would argue. And then I'll

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Speaker 1: take a couple of questions, because I don't want.

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Speaker 3: By any means the whole session to be on this

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Speaker 3: for the preservation of the male.

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Speaker 1: There is one third reason, a third reason.

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Speaker 3: And then I'll take your comments and questions, and that

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Speaker 3: is Judaism did make war upon the pagan societies around it,

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Speaker 3: many of which had goddesses. There is in fact, in

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Speaker 3: Judaism a concern with goddesses. The pagan religions which had

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Speaker 3: child sacrifice, massive human sacrifice in general, and just lived

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Speaker 3: morally horrendously primitive and violent lives, and often in the

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Speaker 3: name of religion and cult, prostitution and so on, had goddesses.

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Speaker 3: Humanity has worked with goddesses before. It is not brand new.

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Speaker 3: When some people at some seminaries of the left are

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Speaker 3: working out goddess worship.

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Speaker 1: It has been shried and it has not for whatever reason.

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Speaker 3: Probably partially because the male is identified with rules and

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Speaker 3: the female with feelings. This too, is not unique to

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Speaker 3: my observation. Carol Gilligan, the famous feminist, the scholar at

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Speaker 3: Harvard who wrote the famous work in a Different Voice,

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Speaker 3: is the one who has pointed that out. But we

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Speaker 3: all know that. I mean, when you think about it,

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Speaker 3: rules men are to rules what women are to feelings.

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Speaker 3: Not that women don't believe in rules and men don't

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Speaker 3: believe in feelings.

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Speaker 1: It's what the instinct is. Just as in raising a child, a.

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Speaker 3: Child looks to the mother for unconditional love, but not

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Speaker 3: to the father. It looks to please the father through earning,

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Speaker 3: earning the pride or the.

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Speaker 1: Even in some ways the love of the father.

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Speaker 3: It looks to the father for setting the boundaries and

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Speaker 3: saying yes, no, good bad. The mother is much more

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Speaker 3: the unconditional love giver. When a mother has to play

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Speaker 3: both roles, is it is sad for her and it

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Speaker 3: is sad for the child. Clearly sometimes she has to.

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Speaker 3: But that would be That is the argument for the

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Speaker 3: more traditional I know the argument against it.

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Speaker 1: The argument against it, and if I have not.

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Speaker 3: Stated it effectively, please do so for me, is that women,

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Speaker 3: or some women, may feel left out. I want I

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Speaker 3: a woman, would want an egalitarian approach to God, an

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Speaker 3: egalitarian depiction of God. I feel left out, I feel

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Speaker 3: second class.

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Speaker 1: I am not a woman.

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Speaker 3: I cannot know how I would feel under these circumstances.

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Speaker 3: So it ill behooves me to tell a woman how

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Speaker 3: she should feel.

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Speaker 1: I cannot know.

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Speaker 3: I only know that there are at least as many

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Speaker 3: women involved in religion who do not feel second rated, etcetera, etc.

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Speaker 3: With the masculine depiction of God in Judaism or Christianity,

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Speaker 3: as there are those who might. And thank God, we

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Speaker 3: live in a very open society where people who wish

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Speaker 3: to have different depictions of God are certainly free to

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Speaker 3: do so. But those would be the kernels of my

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Speaker 3: arguments for the masculine depiction. Yes, well, you know, we

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Speaker 3: don't even get out of the freak chapter of Genesis

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Speaker 3: when it says God created man in his image Genesis

366
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Speaker 3: twins chapter, and it's just computis that he created him male,

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Speaker 3: and that is correct.

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Speaker 4: But there's no question that God is man in.

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Speaker 1: Fail That is right.

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Speaker 3: You're absolutely right, he has pointed out in case you

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Speaker 3: didn't hear him, in the very beginning of Genesis. God

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Speaker 3: created man in his image, created Adam in his image.

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Speaker 1: Male and female. Hed God created.

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Speaker 3: The human in his image, best way as I translated it,

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Speaker 3: then male and female he created them. Well, clearly, then

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Speaker 3: we are both in God's image, obviously and equally so

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Speaker 3: of course, though the only counter to that is that

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Speaker 3: image does not truly mean physical, because as I explained,

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Speaker 3: then if it meant physical, then animals are also in

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Speaker 3: God's image, especially gorillas.

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Speaker 1: And yet it does not say the animals are in

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Speaker 1: God's image. But it made sure that we didn't get

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Speaker 1: to view because.

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Speaker 3: God is well no, well, no, no, that's only in

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Speaker 3: the implication that it's a physical meaning you know, yeah, okay,

386
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Speaker 3: all right, anyway, that's why I got to go back

387
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Speaker 3: to chapter one to explain God's image. Yes, male the room,

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Speaker 3: the room is he, and the road is to e

389
00:24:05,800 --> 00:24:09,000
Speaker 3: the male or female, Yes, gong is is all. T

390
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Speaker 3: is plural, and when you see the ibu plural it's

391
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Speaker 3: a group of five female and one male.

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Speaker 5: It would be addressed in a male for so I

393
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Speaker 5: think it's much more inclusive in ebrous it.

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Speaker 3: I think it's very easy for someone who used Hebrew.

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Speaker 3: It's not that all of the thing.

396
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Speaker 1: Yeah.

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Speaker 3: The problem with that explanation is that the Hebrew uses

398
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Speaker 3: the singular verb, not the plural verb with Elohim, and

399
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Speaker 3: then it is clearly masculine. Yes, yes, right, not baruh.

400
00:24:42,000 --> 00:24:44,760
Speaker 3: If it was baruh, y, then it would be inclusive.

401
00:24:45,280 --> 00:24:48,399
Speaker 3: That's but the use of male and female with a number,

402
00:24:48,560 --> 00:24:51,960
Speaker 3: if there is anything that's both, Like you other gentleman said,

403
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Speaker 3: well it's the fans like you.

404
00:24:54,040 --> 00:24:55,760
Speaker 6: Said, what that is word it is?

405
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Speaker 1: I think it's more inclusive.

406
00:24:58,240 --> 00:25:01,360
Speaker 7: If the male if it doesn't mean it's male only.

407
00:25:02,160 --> 00:25:05,320
Speaker 1: Yeah, oh no, clearly yes as uh absolutely not male

408
00:25:05,400 --> 00:25:06,520
Speaker 1: only is certainly clear.

409
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Speaker 3: Yet well let me let me just take it yeah.

410
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Speaker 7: I said to make for other testiment in America.

411
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Speaker 3: Would you think there's any relationship between.

412
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Speaker 6: The fact that thirty or fifty years below there was

413
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Speaker 6: a draft or there were wars and there was a

414
00:25:21,480 --> 00:25:25,720
Speaker 6: patrio because there were were men's energies were challenged that way,

415
00:25:26,000 --> 00:25:30,280
Speaker 6: and now that conscription is not a requirement, that violence

416
00:25:30,359 --> 00:25:31,720
Speaker 6: is just out.

417
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Speaker 2: Of the portance.

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00:25:32,400 --> 00:25:32,600
Speaker 1: Yeah.

419
00:25:32,640 --> 00:25:34,639
Speaker 3: Do I think there's a relationship to the fact that

420
00:25:34,680 --> 00:25:38,600
Speaker 3: there were there were there was conscript conscription, a draft

421
00:25:38,640 --> 00:25:41,720
Speaker 3: of males in the past, uh, and therefore their their

422
00:25:41,800 --> 00:25:46,000
Speaker 3: energies could be channeled in productive uh directions, and there

423
00:25:46,040 --> 00:25:49,239
Speaker 3: were wars, and today where there's not conscription, that there

424
00:25:49,320 --> 00:25:50,280
Speaker 3: is much more violence.

425
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Speaker 1: I happened to be for a universal draft. Uh but uh.

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Speaker 3: And it is partially in order to channel uh male

427
00:25:58,600 --> 00:26:02,080
Speaker 3: energy into positive directs. But I don't believe there's a relationship.

428
00:26:03,440 --> 00:26:05,399
Speaker 3: If we need to put men in the army in

429
00:26:05,480 --> 00:26:08,360
Speaker 3: order to prevent a lot of murder in the streets,

430
00:26:08,840 --> 00:26:12,200
Speaker 3: we have done a terrible failing in our society and

431
00:26:12,280 --> 00:26:14,280
Speaker 3: raising our kids. I was never in the army and

432
00:26:14,320 --> 00:26:15,720
Speaker 3: I haven't shot anybody.

433
00:26:16,800 --> 00:26:17,119
Speaker 1: Yeah.

434
00:26:17,480 --> 00:26:19,320
Speaker 3: I should think there's one other issue, and that is

435
00:26:19,359 --> 00:26:21,280
Speaker 3: that I think that people want to turn.

436
00:26:21,119 --> 00:26:23,240
Speaker 1: To God and always of weakness, and I.

437
00:26:23,160 --> 00:26:26,040
Speaker 2: Think the male ego is such that it would be difficult.

438
00:26:25,640 --> 00:26:28,280
Speaker 3: To turn to anything quite a masculine figure in a

439
00:26:28,320 --> 00:26:31,760
Speaker 3: moment of weakness. It's an excellent, excellent, excellent point. I

440
00:26:31,800 --> 00:26:34,280
Speaker 3: will incorporate it, and I thank you.

441
00:26:35,800 --> 00:26:37,440
Speaker 1: Should I just restate it or do you want to

442
00:26:37,440 --> 00:26:37,920
Speaker 1: add more?

443
00:26:38,560 --> 00:26:41,240
Speaker 3: Yeah, I think it's an excellent point, and I'd like

444
00:26:41,320 --> 00:26:44,160
Speaker 3: to develop it for a moment, he said, After all,

445
00:26:44,200 --> 00:26:48,359
Speaker 3: people turn to God when at moments of great vulnerability,

446
00:26:48,840 --> 00:26:50,879
Speaker 3: if I may use that term, and it would be

447
00:26:50,960 --> 00:26:53,960
Speaker 3: much tougher for a man to do so with if

448
00:26:54,000 --> 00:26:55,280
Speaker 3: it were a goddess.

449
00:26:55,080 --> 00:26:56,720
Speaker 1: If it were a female.

450
00:26:56,760 --> 00:26:59,480
Speaker 3: And he's right, and the reason you said male ego,

451
00:26:59,640 --> 00:27:01,960
Speaker 3: you are right, but not in the popular.

452
00:27:01,520 --> 00:27:03,280
Speaker 1: Sense of the term ego.

453
00:27:03,880 --> 00:27:06,159
Speaker 3: In order for a boy to become a man, to

454
00:27:06,240 --> 00:27:09,720
Speaker 3: grow up, in other words, in the best sense, he

455
00:27:09,800 --> 00:27:11,600
Speaker 3: must disengage.

456
00:27:11,800 --> 00:27:13,320
Speaker 1: He must separate from his mother.

457
00:27:14,760 --> 00:27:18,159
Speaker 3: Raising a boy at a baby boy at my age

458
00:27:18,240 --> 00:27:19,720
Speaker 3: is very, very instructive.

459
00:27:20,160 --> 00:27:22,880
Speaker 1: You're much more aware of things at forty five than

460
00:27:23,040 --> 00:27:24,040
Speaker 1: at the twenty five.

461
00:27:24,880 --> 00:27:30,200
Speaker 3: And my second son, who is a year and a

462
00:27:30,240 --> 00:27:33,520
Speaker 3: half old, is we call a mammified.

463
00:27:35,840 --> 00:27:39,520
Speaker 1: Mommy is part of him, as it would be if

464
00:27:39,560 --> 00:27:40,000
Speaker 1: it were a she.

465
00:27:41,480 --> 00:27:45,680
Speaker 3: But there is not a woman in this room who

466
00:27:45,880 --> 00:27:50,480
Speaker 3: would want to date, let alone marry, a mommy's boy.

467
00:27:51,080 --> 00:27:53,719
Speaker 3: A part of what makes a male male is his

468
00:27:53,760 --> 00:27:57,359
Speaker 3: ability to separate from the female who gave him everything.

469
00:27:57,400 --> 00:28:00,280
Speaker 3: A girl doesn't have to do that. A girl does

470
00:28:00,320 --> 00:28:04,159
Speaker 3: not have to assert a different gender. The gender that

471
00:28:04,240 --> 00:28:06,760
Speaker 3: she would bonded with is fine for her to remain.

472
00:28:07,480 --> 00:28:12,200
Speaker 3: He must define himself to become a man, and that is.

473
00:28:12,280 --> 00:28:13,080
Speaker 1: Very, very right.

474
00:28:13,160 --> 00:28:16,320
Speaker 3: So you would almost be asking him to go back

475
00:28:17,359 --> 00:28:23,080
Speaker 3: to what he spent his life separating from in order

476
00:28:23,480 --> 00:28:26,080
Speaker 3: if you were to say to him, now, go back

477
00:28:26,200 --> 00:28:33,400
Speaker 3: and cry and express all your vulnerabilities to a female

478
00:28:33,400 --> 00:28:36,359
Speaker 3: above you. That's what he did when he was two.

479
00:28:37,000 --> 00:28:38,880
Speaker 3: We don't want him to do that at thirty two.

480
00:28:39,920 --> 00:28:43,320
Speaker 3: I think it's an excellent point, which you see. What's

481
00:28:43,360 --> 00:28:47,880
Speaker 3: happened in society is as a corrective to the past.

482
00:28:47,960 --> 00:28:52,480
Speaker 3: We have become preoccupied with the problems and needs of women.

483
00:28:53,280 --> 00:28:55,200
Speaker 1: And I say as a corrective to the past.

484
00:28:56,240 --> 00:29:00,840
Speaker 3: But given that people are not by nature modern, we

485
00:29:01,040 --> 00:29:05,360
Speaker 3: have gone overboard. Not that women's needs and wants are

486
00:29:05,400 --> 00:29:07,720
Speaker 3: not important, but so are men's.

487
00:29:08,480 --> 00:29:09,480
Speaker 1: And I say that.

488
00:29:09,440 --> 00:29:12,320
Speaker 3: Even from the perspective of a woman, unless you wish

489
00:29:12,440 --> 00:29:15,240
Speaker 3: to go to the island of Lesbos, you are going

490
00:29:15,280 --> 00:29:19,120
Speaker 3: to have to interact with men. And therefore it is

491
00:29:19,160 --> 00:29:22,480
Speaker 3: in the It is in women's self interest, even if

492
00:29:22,520 --> 00:29:26,200
Speaker 3: not if I can't appeal to your idealism, it is

493
00:29:26,200 --> 00:29:31,520
Speaker 3: in women's self interest, selfish interest to figure out how

494
00:29:31,560 --> 00:29:35,560
Speaker 3: do we make better men, because if we don't, we'll

495
00:29:35,600 --> 00:29:40,840
Speaker 3: all get hurt. As that great philosopher Rodney King once said,

496
00:29:41,640 --> 00:29:45,200
Speaker 3: we're all in it together. And if he said it,

497
00:29:46,080 --> 00:29:55,320
Speaker 3: then I rest my case. Okay, let me continue. Didn't

498
00:29:55,360 --> 00:29:57,960
Speaker 3: expect this excursus on el Shadai.

499
00:29:58,040 --> 00:29:59,120
Speaker 1: Yes, all right, go ahead, y'all.

500
00:29:59,640 --> 00:30:05,680
Speaker 6: Okay, Yeah, Uh any reference uh to to uh look

501
00:30:05,720 --> 00:30:08,560
Speaker 6: at it from the Roys standard trying to try to

502
00:30:08,640 --> 00:30:10,960
Speaker 6: protests to be a goo super ego.

503
00:30:11,560 --> 00:30:13,600
Speaker 1: It's a very critical what you're saying.

504
00:30:13,600 --> 00:30:17,800
Speaker 3: And here I am a feminist, uh of paying homage.

505
00:30:17,440 --> 00:30:17,880
Speaker 5: To the way.

506
00:30:18,040 --> 00:30:20,520
Speaker 1: Yeah, because of it.

507
00:30:20,720 --> 00:30:26,080
Speaker 3: It's essential that all children integrate introject the super ego.

508
00:30:26,160 --> 00:30:28,880
Speaker 3: Let's just come from the call and design and hother

509
00:30:29,880 --> 00:30:32,120
Speaker 3: question and the other has to to uh.

510
00:30:32,160 --> 00:30:35,480
Speaker 6: Have a duality about her internal rule than what you.

511
00:30:35,760 --> 00:30:36,320
Speaker 5: End up getting.

512
00:30:36,600 --> 00:30:40,520
Speaker 3: Yeah, wild, oh yeah, it was classical psychoanalytic theory I

513
00:30:40,600 --> 00:30:43,040
Speaker 3: was espousing from Uh.

514
00:30:43,120 --> 00:30:46,240
Speaker 1: Yes, I I think you're right. It's not I've said frequently,

515
00:30:46,320 --> 00:30:49,680
Speaker 1: it's no coincidence Freud was a Jew. Absolutely yes, let

516
00:30:49,680 --> 00:30:51,520
Speaker 1: me take that one later. Please hold on to it.

517
00:30:51,800 --> 00:30:53,920
Speaker 3: I just don't want to try to get uh as

518
00:30:54,000 --> 00:30:55,480
Speaker 3: much as I can in the tour itself.

519
00:30:55,960 --> 00:30:59,200
Speaker 2: This episode of Timeless Wisdom will continue right after this.

520
00:31:04,800 --> 00:31:08,960
Speaker 2: Now back to more of Dennis Prager's Timeless Wisdom.

521
00:31:09,440 --> 00:31:10,240
Speaker 1: Back to verse three.

522
00:31:10,360 --> 00:31:13,960
Speaker 3: Jacob said to Joseph al Shadai appeared to me at

523
00:31:14,080 --> 00:31:18,080
Speaker 3: Luz in the land of Canaan, and he blessed me

524
00:31:18,840 --> 00:31:22,520
Speaker 3: and said to me, I will make you fertile and numerous,

525
00:31:23,200 --> 00:31:25,520
Speaker 3: making of you a community of peoples, and I will

526
00:31:25,520 --> 00:31:28,960
Speaker 3: assign this land to your offspring to come for an

527
00:31:28,960 --> 00:31:33,720
Speaker 3: everlasting possession. Okay, this is Jacob talking to Joseph, and

528
00:31:33,800 --> 00:31:37,719
Speaker 3: he's talking about God's appearance to him. This loses the

529
00:31:37,760 --> 00:31:43,920
Speaker 3: original name. As Sarna points out of Bethel, I need

530
00:31:43,960 --> 00:31:46,520
Speaker 3: to talk to you. I need another excursis. I was

531
00:31:46,560 --> 00:31:48,560
Speaker 3: going to do this last week. We didn't get to it.

532
00:31:50,480 --> 00:31:53,840
Speaker 3: This is a very difficult one. Notice he says, I

533
00:31:53,880 --> 00:31:56,520
Speaker 3: will assign this land to your offspring to come for

534
00:31:56,560 --> 00:32:03,120
Speaker 3: an everlasting possession. It is not possible to read Genesis

535
00:32:04,440 --> 00:32:07,760
Speaker 3: and not to be aware of the centrality of land

536
00:32:08,480 --> 00:32:15,600
Speaker 3: in the Torah. You, whatever one's feelings are, as a

537
00:32:15,680 --> 00:32:21,240
Speaker 3: jew for example, toward living in the diaspora, or as

538
00:32:21,360 --> 00:32:27,400
Speaker 3: a Christian toward the toward the universality of God everywhere

539
00:32:27,480 --> 00:32:32,960
Speaker 3: and land and there being no specific place where where

540
00:32:33,040 --> 00:32:38,920
Speaker 3: things have to be enacted. Whatever your own particular opposition

541
00:32:39,040 --> 00:32:42,280
Speaker 3: even might be, a reading of the text is it

542
00:32:42,400 --> 00:32:44,960
Speaker 3: makes it clear land the land is.

543
00:32:44,960 --> 00:32:49,120
Speaker 1: Critical to the Torah. There's no there's no way around it.

544
00:32:49,160 --> 00:32:52,920
Speaker 3: The land is critical to later Judaism as well.

545
00:32:53,120 --> 00:32:54,680
Speaker 1: Why is the land critical?

546
00:32:55,520 --> 00:33:00,280
Speaker 3: Okay, I'd like to offer you two reasons. Number one,

547
00:33:01,240 --> 00:33:06,360
Speaker 3: Judaism is a profoundly this world oriented religion, I would

548
00:33:06,440 --> 00:33:09,080
Speaker 3: argue and have it is the most this world oriented

549
00:33:09,120 --> 00:33:10,560
Speaker 3: religion in the world.

550
00:33:14,880 --> 00:33:15,920
Speaker 1: I discussed this in.

551
00:33:17,440 --> 00:33:22,560
Speaker 3: Some detail when discussing the hereafter or after life in Judaism.

552
00:33:23,240 --> 00:33:26,800
Speaker 3: It exists, but it is not at all talked about

553
00:33:26,880 --> 00:33:30,880
Speaker 3: in the Torah, because if you talk about the afterlife,

554
00:33:31,000 --> 00:33:34,000
Speaker 3: you end up very likely concentrating on it.

555
00:33:34,960 --> 00:33:37,960
Speaker 1: Judaism is profoundly physical.

556
00:33:39,880 --> 00:33:44,240
Speaker 3: This is, in fact, classical Christian thinkers would often draw

557
00:33:44,920 --> 00:33:47,400
Speaker 3: a powerful pro Christian distinction.

558
00:33:47,640 --> 00:33:49,880
Speaker 1: Ah, the Jews, they're so carnal.

559
00:33:50,360 --> 00:33:53,400
Speaker 3: Indeed, there is a book called the Carnal jew Jews

560
00:33:53,440 --> 00:33:57,720
Speaker 3: are so carnal, so physical. So this world we our

561
00:33:57,800 --> 00:34:02,520
Speaker 3: Jerusalem is in heaven. We Christians, and I'm talking about

562
00:34:02,520 --> 00:34:10,680
Speaker 3: classical Christian distinctions or commentaries. We are spiritual. The Jews

563
00:34:10,760 --> 00:34:13,880
Speaker 3: are physical. There is a lot of truth to that.

564
00:34:14,200 --> 00:34:17,319
Speaker 3: And I'm not arguing better or worse. I merely want

565
00:34:17,360 --> 00:34:21,720
Speaker 3: to be honest to the text. Judaism is physical. Jewish

566
00:34:21,840 --> 00:34:27,000
Speaker 3: law is physical. It is not conceptual. If you want

567
00:34:27,120 --> 00:34:31,960
Speaker 3: to if you want to remember to separate life and death,

568
00:34:32,600 --> 00:34:37,960
Speaker 3: well then don't eat milk and meat. There is nothing

569
00:34:37,960 --> 00:34:43,080
Speaker 3: in Judaism you just remember. Let me give you a

570
00:34:43,120 --> 00:34:46,879
Speaker 3: great example. Having been raised in Orthodox jew and having

571
00:34:46,880 --> 00:34:49,120
Speaker 3: gone to Yeshiva till I was eighteen, I was rather

572
00:34:49,120 --> 00:34:52,239
Speaker 3: steeped in Judaism. And I remember when I was doing

573
00:34:52,280 --> 00:34:54,239
Speaker 3: for ten years the show Religion on the Line, where

574
00:34:54,239 --> 00:34:59,759
Speaker 3: I moderated among a priest minister rabbi on occasion would

575
00:34:59,760 --> 00:35:03,719
Speaker 3: add the priest and minister the following question, if I

576
00:35:03,880 --> 00:35:08,160
Speaker 3: visited you on Sunday afternoon after church, how would I

577
00:35:08,239 --> 00:35:13,160
Speaker 3: know watching you that it was the Sabbath, that it

578
00:35:13,239 --> 00:35:18,520
Speaker 3: wasn't Monday. And I got the following answer from every

579
00:35:18,600 --> 00:35:23,120
Speaker 3: priest and every minister. You wouldn't it's in my heart

580
00:35:24,680 --> 00:35:27,319
Speaker 3: knowing it was the Lord's Day or the Sabbath. I

581
00:35:27,400 --> 00:35:29,719
Speaker 3: knew it in my heart. There would be no way

582
00:35:29,719 --> 00:35:32,480
Speaker 3: that you could tell. I might be having a barbecue,

583
00:35:32,480 --> 00:35:34,560
Speaker 3: I might be shopping, I might be at a ballgame,

584
00:35:34,600 --> 00:35:37,400
Speaker 3: I might be watching TV, might be reading a book.

585
00:35:37,800 --> 00:35:40,800
Speaker 1: There was no way. And I was jolted.

586
00:35:41,200 --> 00:35:45,120
Speaker 3: The Yeshiva boy inside that moderator was jolted.

587
00:35:45,239 --> 00:35:48,120
Speaker 1: What do you mean? What you mean it's in your heart?

588
00:35:48,560 --> 00:35:50,000
Speaker 1: Why are you heart smart?

589
00:35:50,480 --> 00:35:54,800
Speaker 3: What did you do about it? The Jewish? The Jewish

590
00:35:54,840 --> 00:36:00,600
Speaker 3: response is heart smart? You know, like edipis schmis as

591
00:36:00,640 --> 00:36:01,719
Speaker 3: long as he loves his mother.

592
00:36:02,440 --> 00:36:10,440
Speaker 1: Same lingo, heart smart? What did you do? Same?

593
00:36:10,800 --> 00:36:14,759
Speaker 3: And this is a this is a truly this is

594
00:36:14,840 --> 00:36:19,040
Speaker 3: a difference between classical Judaism and classical Christianity. So many

595
00:36:19,040 --> 00:36:21,080
Speaker 3: of what people think of differences are just in order

596
00:36:21,080 --> 00:36:22,000
Speaker 3: to be self serving.

597
00:36:22,440 --> 00:36:24,720
Speaker 1: This is an honest to goodness difference.

598
00:36:25,760 --> 00:36:34,040
Speaker 3: The moment that the founders of Christianity following Jesus said

599
00:36:34,239 --> 00:36:39,160
Speaker 3: that Jewish law was not important, that it was now

600
00:36:39,280 --> 00:36:40,360
Speaker 3: the law of the heart.

601
00:36:41,520 --> 00:36:44,040
Speaker 1: The New Covenant was of the heart.

602
00:36:44,280 --> 00:36:52,080
Speaker 3: Citing Jeremiah, the physicality of Judaism was removed. Now indeed

603
00:36:52,120 --> 00:36:53,880
Speaker 3: it was in your heart. By the way goes in

604
00:36:53,880 --> 00:36:57,759
Speaker 3: both directions. Jesus could therefore say, in Matthew, if a

605
00:36:57,880 --> 00:37:00,960
Speaker 3: man who lusts after another woman has admitted adultery with

606
00:37:01,000 --> 00:37:04,759
Speaker 3: his heart, you cannot in Judaism commit adultery with your heart.

607
00:37:06,160 --> 00:37:07,880
Speaker 3: There is an organ you can do it with, and

608
00:37:07,920 --> 00:37:13,840
Speaker 3: it is not the heart. No, it's a fascinating difference.

609
00:37:14,360 --> 00:37:18,520
Speaker 3: You cannot. The lingo is not possible in Judaism.

610
00:37:18,760 --> 00:37:23,480
Speaker 1: Ah, he committed adultery with his heart. Why that? That's

611
00:37:23,520 --> 00:37:25,440
Speaker 1: what a That's what I do with? Why what do

612
00:37:25,440 --> 00:37:27,240
Speaker 1: he talk? I don't understand.

613
00:37:27,440 --> 00:37:30,600
Speaker 3: They would not understand, as I didn't understand. He kept

614
00:37:30,600 --> 00:37:32,319
Speaker 3: the Sabbath the minister with his heart.

615
00:37:33,239 --> 00:37:34,000
Speaker 1: I understood.

616
00:37:34,000 --> 00:37:37,760
Speaker 3: The Christian runner and Chariot's a fire. He wouldn't run

617
00:37:37,800 --> 00:37:41,640
Speaker 3: on Sunday. That was his way of saying, Wait a minute,

618
00:37:41,719 --> 00:37:44,600
Speaker 3: it's not just in my heart. It's in my behavior.

619
00:37:45,560 --> 00:37:47,600
Speaker 3: I won't run even though I'll get a gold medal.

620
00:37:48,560 --> 00:37:53,279
Speaker 3: This Yeshiva boy saw a halakha Christian. Here is a

621
00:37:53,360 --> 00:37:59,640
Speaker 3: Christian keeping keeping law. Ugh, this I understand. Otherwise, you

622
00:37:59,680 --> 00:38:03,040
Speaker 3: see today most ministers and priests would say, to that guy,

623
00:38:03,160 --> 00:38:05,160
Speaker 3: get the gold medal. You'll have the Sabbath in your

624
00:38:05,160 --> 00:38:09,480
Speaker 3: heart as you run, not to me, not to me

625
00:38:09,600 --> 00:38:12,800
Speaker 3: the Jew. I don't deny that the priest or minister

626
00:38:12,920 --> 00:38:14,080
Speaker 3: had the Sabbath in his heart.

627
00:38:14,640 --> 00:38:17,360
Speaker 1: I'm just saying that is not language that I understand.

628
00:38:18,600 --> 00:38:23,160
Speaker 3: Just as very few Christians can appreciate the power of

629
00:38:23,239 --> 00:38:27,399
Speaker 3: Jewish law in religiosity. There is a sense in most

630
00:38:27,480 --> 00:38:30,920
Speaker 3: Christians that there is a certain vulgarity that you actually

631
00:38:30,960 --> 00:38:31,480
Speaker 3: have to do this.

632
00:38:31,560 --> 00:38:32,839
Speaker 1: Doesn't Jesus say what.

633
00:38:32,880 --> 00:38:34,680
Speaker 3: Comes out of your mouth is more important than what.

634
00:38:34,640 --> 00:38:36,440
Speaker 1: Goes in your mouth? So what's the big deal if

635
00:38:36,480 --> 00:38:37,120
Speaker 1: you eat shrimp?

636
00:38:39,360 --> 00:38:42,279
Speaker 3: But to a Jew steeped in Judaism, it's a very

637
00:38:42,360 --> 00:38:43,440
Speaker 3: big deal what goes.

638
00:38:43,280 --> 00:38:43,840
Speaker 1: In your mouth.

639
00:38:44,760 --> 00:38:47,200
Speaker 3: You can die it for looks, but you can't die

640
00:38:47,239 --> 00:38:50,000
Speaker 3: it for spirituality.

641
00:38:51,680 --> 00:38:52,480
Speaker 1: How do you say that.

642
00:38:52,480 --> 00:38:55,520
Speaker 3: You care about all animals not being killed if you're

643
00:38:55,520 --> 00:38:58,680
Speaker 3: prepared to kill all of them and eat all of them,

644
00:38:59,120 --> 00:39:05,400
Speaker 3: which you cannot do Judaism. All of that is part

645
00:39:05,520 --> 00:39:10,560
Speaker 3: of the preoccupation of the tour with land. Land is

646
00:39:10,640 --> 00:39:14,480
Speaker 3: part of earth, it's part of the physical world. You

647
00:39:15,000 --> 00:39:21,800
Speaker 3: will enact this Judaism, these laws in a certain physical place,

648
00:39:22,360 --> 00:39:26,000
Speaker 3: not in heaven, not in your heart, in this.

649
00:39:26,840 --> 00:39:32,120
Speaker 7: Spot that I will show you, Abraham, you will go

650
00:39:32,360 --> 00:39:36,319
Speaker 7: forth to the land that I show you, and that

651
00:39:36,520 --> 00:39:37,880
Speaker 7: is where it is to be enacted.

652
00:39:38,360 --> 00:39:41,920
Speaker 1: Now, why one spot, Why not just have it, you know, anywhere?

653
00:39:43,960 --> 00:39:46,879
Speaker 1: The reason is because.

654
00:39:47,800 --> 00:39:52,440
Speaker 3: God is saying, I want one spot to be a

655
00:39:52,480 --> 00:39:56,680
Speaker 3: particularly holy place in this world. There's got to be

656
00:39:56,719 --> 00:40:02,080
Speaker 3: a place where my presence he is particularly felt in

657
00:40:02,280 --> 00:40:04,560
Speaker 3: order for it to work out, in order for the

658
00:40:04,600 --> 00:40:08,719
Speaker 3: ideals for which I have chosen you he Brewised Jews.

659
00:40:09,520 --> 00:40:10,840
Speaker 1: To be played out.

660
00:40:11,960 --> 00:40:17,040
Speaker 3: That is why later on God constantly this is actually repeated.

661
00:40:17,400 --> 00:40:22,080
Speaker 3: If you act like the Canaanites act, the land will

662
00:40:22,160 --> 00:40:27,600
Speaker 3: vomit you out like it's vomiting them out. It's the

663
00:40:27,719 --> 00:40:31,520
Speaker 3: Canaanites bad luck to have been stuck in the one

664
00:40:31,600 --> 00:40:35,839
Speaker 3: spot God wanted holy. If they'd have acted like Canaanites

665
00:40:35,920 --> 00:40:40,320
Speaker 3: in you know, in Chile. God wouldn't have bugged them. Really,

666
00:40:40,360 --> 00:40:43,719
Speaker 3: it was their miserable luck. When you think about it,

667
00:40:44,320 --> 00:40:46,080
Speaker 3: you know, I can see a canagon of all the

668
00:40:46,120 --> 00:40:48,040
Speaker 3: places in the world. He had to pick this one.

669
00:40:48,440 --> 00:40:51,240
Speaker 3: Couldn't you think that the ancient Japanese were doing better.

670
00:40:53,120 --> 00:40:55,680
Speaker 3: That's the way it is for whatever reason. As dear

671
00:40:55,680 --> 00:40:58,239
Speaker 3: friend of mine, a former Catholic priest, put it very well,

672
00:40:58,239 --> 00:41:01,239
Speaker 3: he said, God is not a demic crap small d

673
00:41:01,400 --> 00:41:04,919
Speaker 3: It was not a political statement. God does not take

674
00:41:04,960 --> 00:41:09,080
Speaker 3: a vote what spot should I choose? God is an

675
00:41:09,080 --> 00:41:13,880
Speaker 3: authoritarian uh. And and so there will be a place

676
00:41:14,440 --> 00:41:17,480
Speaker 3: where you will live by the laws that I give you.

677
00:41:18,160 --> 00:41:23,000
Speaker 3: And this will be the the the the beacon to

678
00:41:23,080 --> 00:41:23,520
Speaker 3: the world.

679
00:41:24,880 --> 00:41:26,080
Speaker 1: That is the way it works.

680
00:41:26,680 --> 00:41:29,319
Speaker 3: And that is that is the way Judaism or the

681
00:41:29,400 --> 00:41:33,319
Speaker 3: and the Torah originally foresaw it. Hence the centrality of

682
00:41:33,400 --> 00:41:36,840
Speaker 3: land because of the physicality of Judaism and.

683
00:41:37,200 --> 00:41:39,320
Speaker 1: This idea of the one holy spot.

684
00:41:40,239 --> 00:41:44,759
Speaker 3: Okay, so when you keep seeing about the land, the land,

685
00:41:44,880 --> 00:41:46,640
Speaker 3: the land, No, the land is important.

686
00:41:46,680 --> 00:41:47,520
Speaker 1: The land is holy.

687
00:41:48,600 --> 00:41:51,000
Speaker 3: Though if you don't act wholly on the holy land

688
00:41:51,320 --> 00:41:52,200
Speaker 3: you get you.

689
00:41:52,200 --> 00:41:53,240
Speaker 1: Suffer a great deal.

690
00:41:54,320 --> 00:41:59,319
Speaker 3: That is why the rabbis explained the expulsion, the two

691
00:41:59,360 --> 00:42:06,799
Speaker 3: expulsions from Israel as divine. It's the first time in

692
00:42:06,960 --> 00:42:10,920
Speaker 3: history that I know of that a people suffered horrible

693
00:42:11,000 --> 00:42:16,080
Speaker 3: tragedy and tried to and blame themselves for what having happened.

694
00:42:17,760 --> 00:42:20,440
Speaker 3: I know of no parallel in the history of the world,

695
00:42:21,040 --> 00:42:26,560
Speaker 3: not until modern history, where the Jews of the Holy

696
00:42:26,680 --> 00:42:31,600
Speaker 3: Land had horrible suffering, slaughtered on mass, exiled from their

697
00:42:31,640 --> 00:42:32,920
Speaker 3: country and said it.

698
00:42:32,920 --> 00:42:33,520
Speaker 1: Was our fault.

699
00:42:35,000 --> 00:42:37,359
Speaker 3: Certainly could have blamed it on those who did it,

700
00:42:38,360 --> 00:42:45,640
Speaker 3: the Greeks, the Romans, and they didn't. They said, for example,

701
00:42:45,719 --> 00:42:49,040
Speaker 3: the most famous explanation is that the Jews were expelled

702
00:42:49,040 --> 00:42:52,080
Speaker 3: because of sinachinam. They hated each other for no reason.

703
00:42:54,000 --> 00:42:58,400
Speaker 3: That's an important statement. It doesn't say for hatred. Hatred

704
00:42:58,440 --> 00:42:59,879
Speaker 3: for a reason is okay in Judy.

705
00:43:00,640 --> 00:43:03,400
Speaker 1: Hatred for no reason is not okay in Judaism.

706
00:43:03,640 --> 00:43:05,600
Speaker 3: And if you think about it, most of the hatred

707
00:43:05,680 --> 00:43:07,320
Speaker 3: in the world is hatred for no reason.

708
00:43:09,320 --> 00:43:10,880
Speaker 1: Okay.

709
00:43:12,120 --> 00:43:15,440
Speaker 3: Number five, Now, your two sons who were born to

710
00:43:15,520 --> 00:43:17,719
Speaker 3: you in the land of Egypt before I came to you,

711
00:43:17,800 --> 00:43:19,080
Speaker 3: and Egypt shall be mine.

712
00:43:19,440 --> 00:43:21,919
Speaker 1: If I am in Minasha shall be mine, no less

713
00:43:21,920 --> 00:43:23,040
Speaker 1: than Reuven and Shimon.

714
00:43:24,200 --> 00:43:26,600
Speaker 3: He is now as it were, as Sarna puts it,

715
00:43:26,680 --> 00:43:28,680
Speaker 3: adopting them into the clan of.

716
00:43:28,680 --> 00:43:30,800
Speaker 1: Israel, the children of Joseph.

717
00:43:31,600 --> 00:43:37,560
Speaker 3: Okay, they will be my children, you get it, Not

718
00:43:37,760 --> 00:43:42,360
Speaker 3: my grandchildren, but my children, just like Uvain and Shimone.

719
00:43:43,120 --> 00:43:45,160
Speaker 1: That is what Jacob is saying to Joseph.

720
00:43:45,200 --> 00:43:49,440
Speaker 3: Your children and prodigy born to you after them shall

721
00:43:49,480 --> 00:43:51,840
Speaker 3: be yours. They shall be recorded. I don't like this.

722
00:43:52,000 --> 00:43:55,480
Speaker 3: Instead of does anybody have another word after that? What

723
00:43:56,040 --> 00:43:57,160
Speaker 3: translations do you have?

724
00:43:58,880 --> 00:43:59,080
Speaker 1: Yeah?

725
00:43:59,160 --> 00:44:01,640
Speaker 3: Under the name I know they say instead here, It

726
00:44:01,640 --> 00:44:06,640
Speaker 3: didn't make any sense. That's right, called after exactly on

727
00:44:06,840 --> 00:44:07,960
Speaker 3: the name of in Hebrew.

728
00:44:08,000 --> 00:44:08,480
Speaker 1: I'll shame.

729
00:44:08,960 --> 00:44:11,000
Speaker 3: I don't understand why it says instead here it's the

730
00:44:11,000 --> 00:44:16,280
Speaker 3: opposite of their brothers and their inheritance. Then he throws

731
00:44:16,320 --> 00:44:24,000
Speaker 3: in what seems to be a uh, what seems to

732
00:44:24,040 --> 00:44:29,360
Speaker 3: be a non sequitur. I when I was returning from Paddan,

733
00:44:29,520 --> 00:44:33,080
Speaker 3: Rachel died to my sorrow while I was journeying in

734
00:44:33,160 --> 00:44:37,440
Speaker 3: the land of Canan, when still some distance short of Effrat,

735
00:44:37,920 --> 00:44:40,360
Speaker 3: and I buried her there on the road to Efrat

736
00:44:40,640 --> 00:44:47,080
Speaker 3: now Bethlehem. He is now speaking about his embarrassment of

737
00:44:47,160 --> 00:44:50,960
Speaker 3: two things, not burying his beloved Rachel in the family

738
00:44:51,040 --> 00:44:57,280
Speaker 3: plot the Muffpela, the cave of Muthpela where Leah is buried,

739
00:44:58,360 --> 00:45:03,600
Speaker 3: and Abraham of course, and Sarah.

740
00:45:02,480 --> 00:45:07,000
Speaker 1: And also he wants to be buried back there.

741
00:45:07,600 --> 00:45:12,360
Speaker 3: So he's saying, look, I know what I'm requesting from you, Joseph,

742
00:45:12,640 --> 00:45:15,480
Speaker 3: is very difficult to get me back there to be

743
00:45:15,560 --> 00:45:18,840
Speaker 3: buried back in Canan. And I wouldn't even go a

744
00:45:18,960 --> 00:45:22,720
Speaker 3: half day trip to do it for my beloved Rachel.

745
00:45:23,320 --> 00:45:25,960
Speaker 1: So I look like I have Kutzba asking you to

746
00:45:26,160 --> 00:45:27,920
Speaker 1: go from Egypt back there, and I.

747
00:45:27,880 --> 00:45:30,360
Speaker 3: Wouldn't even do it on the road to Efrat, I

748
00:45:30,360 --> 00:45:32,759
Speaker 3: would I just buried her. And that is why to

749
00:45:32,760 --> 00:45:34,720
Speaker 3: this day, of course, you have Rachel's tomb a separate

750
00:45:35,840 --> 00:45:39,400
Speaker 3: on what we call today the West Bank. In this regard,

751
00:45:39,480 --> 00:45:50,759
Speaker 3: let me read to you, okay, at first sight, this

752
00:45:50,840 --> 00:45:54,040
Speaker 3: is from the Kamo Liebowitz's a great woman scholar in Israel.

753
00:45:54,040 --> 00:45:57,760
Speaker 3: At first site is reminiscent of Jacob regarding the burial

754
00:45:57,800 --> 00:45:58,240
Speaker 3: of Rachel.

755
00:45:58,280 --> 00:45:59,960
Speaker 1: Seems to have no connection with the content.

756
00:46:00,640 --> 00:46:03,520
Speaker 3: Why did Jacob find it necessary to remind Joseph that

757
00:46:03,600 --> 00:46:05,960
Speaker 3: he had not buried his mother in the patriarchal tomb

758
00:46:05,960 --> 00:46:09,160
Speaker 3: at Machpelah, while he was requesting him to bury his

759
00:46:09,239 --> 00:46:13,840
Speaker 3: remains there. Our commentators put forward various explanations. Most of

760
00:46:13,880 --> 00:46:17,239
Speaker 3: them consider that Jacob was here excusing himself before his son,

761
00:46:17,640 --> 00:46:19,120
Speaker 3: who may have thought that he had not paid the

762
00:46:19,120 --> 00:46:21,960
Speaker 3: full honor due to his mother. That's his mother after all,

763
00:46:22,560 --> 00:46:27,000
Speaker 3: in not bringing her remains to Mathpela Ramban, that's Nachmanides,

764
00:46:27,080 --> 00:46:31,520
Speaker 3: great medieval Jewish scholar, explains the implication of Jacob's remarks

765
00:46:31,520 --> 00:46:32,160
Speaker 3: as follows.

766
00:46:32,719 --> 00:46:34,000
Speaker 1: The plain explanation is that.

767
00:46:34,080 --> 00:46:37,880
Speaker 3: Jacob spoke in an apologetic tone, pleading with Joseph not

768
00:46:38,000 --> 00:46:40,759
Speaker 3: to be angry with him for this last request to

769
00:46:40,840 --> 00:46:43,720
Speaker 3: bury him in the cave of Mathpeila on the grounds

770
00:46:43,719 --> 00:46:45,680
Speaker 3: that he had not buried his mother there, though he

771
00:46:45,719 --> 00:46:48,800
Speaker 3: had buried Leah there. For this reason, he said to

772
00:46:48,880 --> 00:46:51,200
Speaker 3: him that she had died in the land of Canan

773
00:46:51,719 --> 00:46:54,319
Speaker 3: and that she had not been buried outside the Holy Land.

774
00:46:54,719 --> 00:46:58,799
Speaker 3: Yet his point, he's emphasizing, Listen, she was buried in

775
00:46:58,840 --> 00:47:01,319
Speaker 3: the Holy Land, and I want to be buried there too.

776
00:47:01,440 --> 00:47:02,880
Speaker 1: Remember they're talking in Egypt.

777
00:47:04,600 --> 00:47:07,600
Speaker 3: Rachel, he explained, had died on the journey suddenly, and

778
00:47:07,640 --> 00:47:09,360
Speaker 3: he had not been able to bury her in the

779
00:47:09,440 --> 00:47:12,280
Speaker 3: family tomb. For how could he have left his children

780
00:47:12,320 --> 00:47:14,600
Speaker 3: and cattle on the way and have gone quickly to

781
00:47:14,680 --> 00:47:18,120
Speaker 3: the cave of Mothpela. Where were the embalmers and medica

782
00:47:18,160 --> 00:47:21,319
Speaker 3: mints to embalm her? This is the implication of the

783
00:47:21,360 --> 00:47:24,680
Speaker 3: word a lie unto me or upon me. Though the

784
00:47:24,719 --> 00:47:27,080
Speaker 3: cave of Mothpela was not more than a half day's

785
00:47:27,120 --> 00:47:30,719
Speaker 3: journey from where Rachel died, Jacob was heavily burdened with

786
00:47:30,800 --> 00:47:33,279
Speaker 3: cattle and members of his household, and would only have

787
00:47:33,320 --> 00:47:35,200
Speaker 3: been able to reach there in a number of days.

788
00:47:35,200 --> 00:47:37,040
Speaker 1: Indeed, it took him many days until he reached his.

789
00:47:37,000 --> 00:47:40,120
Speaker 3: Father's own Okay, so I know all of you were

790
00:47:40,239 --> 00:47:43,080
Speaker 3: just thinking, God, why is this sentence there? And there

791
00:47:43,120 --> 00:47:47,600
Speaker 3: you have ancient explanations for it. We are at diverse

792
00:47:48,600 --> 00:47:49,560
Speaker 3: what verse eight?

793
00:47:49,680 --> 00:47:50,080
Speaker 1: Thank you?

794
00:47:50,320 --> 00:47:56,280
Speaker 3: Noticing Joseph's sons, Israel asked, who are these now, folks?

795
00:47:56,520 --> 00:47:59,360
Speaker 3: He is now in Egypt, I think fourteen, fifteen, sixteen

796
00:47:59,480 --> 00:48:01,320
Speaker 3: or seventeen year, seventeen years?

797
00:48:02,160 --> 00:48:06,160
Speaker 1: So well, i'll read you Sarna. Jacob's question seems to

798
00:48:06,200 --> 00:48:06,759
Speaker 1: suggest that.

799
00:48:06,719 --> 00:48:11,280
Speaker 3: He doesn't know his grandsons seventeen years after arriving in Egypt.

800
00:48:11,800 --> 00:48:14,600
Speaker 3: I mean, as dysfunctional as that family may have been,

801
00:48:14,719 --> 00:48:15,640
Speaker 3: that would be absurd.

802
00:48:16,560 --> 00:48:18,960
Speaker 1: Traditional commentators have attempted.

803
00:48:20,200 --> 00:48:23,480
Speaker 3: By connecting this verse with verse ten, which records the

804
00:48:23,520 --> 00:48:27,680
Speaker 3: patriarch's poor vision. They suggest that he could dimly discern

805
00:48:27,760 --> 00:48:32,560
Speaker 3: the presence of two human forms but could not recognize them. Okay,

806
00:48:33,360 --> 00:48:38,160
Speaker 3: now that's very possible, obviously very possible.

807
00:48:38,200 --> 00:48:39,040
Speaker 5: He was quite old.

808
00:48:39,800 --> 00:48:47,280
Speaker 6: But also what his whole life has been. What goes

809
00:48:47,360 --> 00:48:53,200
Speaker 6: around comes around? Remember who couldn't recognize him when he

810
00:48:53,320 --> 00:48:58,000
Speaker 6: was getting a blessing? Okay, his father who didn't know

811
00:48:58,040 --> 00:49:01,480
Speaker 6: who was Esau? And who is ja Jacob.

812
00:49:01,160 --> 00:49:04,080
Speaker 5: Dies he's giving a blessing and he doesn't know who's who.

813
00:49:04,440 --> 00:49:07,920
Speaker 6: I have no doubt that this is another of the

814
00:49:08,080 --> 00:49:11,200
Speaker 6: numerous examples of it being played out again.

815
00:49:11,640 --> 00:49:14,560
Speaker 5: And couldn't And why did he ask? Who are these?

816
00:49:15,239 --> 00:49:18,120
Speaker 6: Who did he think he brought him two Egyptians?

817
00:49:19,360 --> 00:49:21,200
Speaker 5: It almost seems to me like.

818
00:49:21,239 --> 00:49:25,160
Speaker 6: He's saying, no, please, don't play shrincks on me like

819
00:49:25,239 --> 00:49:26,360
Speaker 6: I did on my father.

820
00:49:26,640 --> 00:49:30,600
Speaker 5: I've had enough of life's revenge already, all.

821
00:49:30,560 --> 00:49:32,960
Speaker 6: Right, I mean, because after all, that's what his father

822
00:49:33,080 --> 00:49:33,920
Speaker 6: asked who is this.

823
00:49:34,360 --> 00:49:36,239
Speaker 5: He said, oh, I'm Jacob, your son.

824
00:49:36,360 --> 00:49:38,880
Speaker 6: Really well, the voice is the voice of Jacob, but

825
00:49:39,000 --> 00:49:42,400
Speaker 6: the arms of the arms of Esau, remember that, so

826
00:49:42,560 --> 00:49:45,399
Speaker 6: here he is, he's dying, giving a blessing, goes who's here.

827
00:49:46,360 --> 00:49:48,920
Speaker 6: It's may not be cracking you up as it is me,

828
00:49:49,080 --> 00:49:53,960
Speaker 6: but hey, I thought it was really cute anyway. There

829
00:49:54,040 --> 00:49:58,040
Speaker 6: is uh's that's that's what's the poetic justice of it is,

830
00:49:58,080 --> 00:50:00,600
Speaker 6: what is what amused me and the deepest sense of

831
00:50:00,640 --> 00:50:01,280
Speaker 6: the word a muse.

832
00:50:02,080 --> 00:50:05,200
Speaker 5: Let's continue now with verse nine.

833
00:50:05,239 --> 00:50:08,760
Speaker 6: And Joseph said to his father, they are my sons

834
00:50:09,200 --> 00:50:12,400
Speaker 6: whom God has given me here, that is here in Egypt.

835
00:50:13,280 --> 00:50:14,319
Speaker 5: Bring them up to me.

836
00:50:14,440 --> 00:50:19,359
Speaker 6: He said that I may bless them now.

837
00:50:19,640 --> 00:50:21,800
Speaker 5: Israel's eyes were dim with age.

838
00:50:21,840 --> 00:50:22,680
Speaker 1: He could not see.

839
00:50:22,760 --> 00:50:25,120
Speaker 6: So Joseph brought them close to him, and he kissed

840
00:50:25,120 --> 00:50:29,279
Speaker 6: them and embraced them. And Israel said to Joseph, I

841
00:50:29,360 --> 00:50:32,319
Speaker 6: never expected to see you again, and here God has

842
00:50:32,400 --> 00:50:34,040
Speaker 6: let me see your children as well.

843
00:50:34,440 --> 00:50:36,720
Speaker 5: It's a grateful man for obvious reasons.

844
00:50:38,160 --> 00:50:42,319
Speaker 6: Joseph then removed them from his knees and bowed low

845
00:50:42,440 --> 00:50:45,759
Speaker 6: with his face to the ground. Joseph took the two

846
00:50:45,800 --> 00:50:47,920
Speaker 6: of them, if for I am with his right hand

847
00:50:48,560 --> 00:50:53,480
Speaker 6: and really very precise here to Israel's left, and Minasha

848
00:50:53,640 --> 00:50:57,000
Speaker 6: with his left hand to Israel's right, just to really

849
00:50:57,080 --> 00:51:01,360
Speaker 6: let you know so you could picture it perfectly, and

850
00:51:01,520 --> 00:51:05,400
Speaker 6: brought them close to him. But Israel stretched out his

851
00:51:05,560 --> 00:51:09,080
Speaker 6: right hand and laid it on f Riyam's head, though

852
00:51:09,120 --> 00:51:11,759
Speaker 6: he was the younger, the right hand should go on

853
00:51:11,840 --> 00:51:15,200
Speaker 6: the older child for the blessing right being more important

854
00:51:15,239 --> 00:51:20,520
Speaker 6: than left. Well, Jacob never finishes with throwing out difficulties.

855
00:51:20,560 --> 00:51:23,360
Speaker 5: It's like here he is dying and he pulls a switch,

856
00:51:24,120 --> 00:51:26,440
Speaker 5: is right? I mean? Is that not clear? What is

857
00:51:26,480 --> 00:51:27,040
Speaker 5: happening here?

858
00:51:28,200 --> 00:51:28,319
Speaker 1: Now?

859
00:51:28,320 --> 00:51:30,680
Speaker 5: I'm not saying he's wrong, I'm just saying it is

860
00:51:30,760 --> 00:51:31,880
Speaker 5: like par for the course.

861
00:51:32,920 --> 00:51:37,600
Speaker 6: Anyway, Though he was the younger, and his left hand

862
00:51:37,960 --> 00:51:39,640
Speaker 6: on Minasha's.

863
00:51:39,040 --> 00:51:42,360
Speaker 5: Head, why am I getting all this yuki noise?

864
00:51:42,440 --> 00:51:42,760
Speaker 1: Okay?

865
00:51:44,280 --> 00:51:47,759
Speaker 6: And has brought them close to Israel's right and brought

866
00:51:47,800 --> 00:51:49,799
Speaker 6: them close to him. But Israel stretched out his right

867
00:51:49,800 --> 00:51:52,359
Speaker 6: hand and laid on a f Riyam's head though he

868
00:51:52,440 --> 00:51:55,200
Speaker 6: was the younger, and his left hand on Manasha's head,

869
00:51:55,680 --> 00:51:59,959
Speaker 6: thus crossing his hands. Although Minasha was the first born.

870
00:52:00,520 --> 00:52:02,399
Speaker 6: You get what he did. This is what he did.

871
00:52:02,400 --> 00:52:04,960
Speaker 6: He crossed his hands like this instead of the older

872
00:52:04,960 --> 00:52:08,160
Speaker 6: one here Minasha, and if I him over here, he

873
00:52:08,200 --> 00:52:10,120
Speaker 6: did it like this, okay.

874
00:52:10,560 --> 00:52:13,720
Speaker 5: Or actually, manash over here and did it like this. Okay,

875
00:52:13,960 --> 00:52:16,480
Speaker 5: donash over here, and he did it like this. That's right,

876
00:52:17,040 --> 00:52:20,480
Speaker 5: he's even fooling me. Four two hundred and sixteen years later.

877
00:52:21,040 --> 00:52:26,720
Speaker 6: Okay, Joseph Tulushkin, my good friend had a thought that

878
00:52:26,800 --> 00:52:28,600
Speaker 6: he said when he when he has read this, he's

879
00:52:28,640 --> 00:52:29,160
Speaker 6: always gone.

880
00:52:29,360 --> 00:52:33,160
Speaker 5: He never learned that. Jacob never learned.

881
00:52:33,200 --> 00:52:37,840
Speaker 6: Even now he's showing favoritism to the younger, right, does

882
00:52:37,880 --> 00:52:43,839
Speaker 6: it with I'm sorry, Jacob never learned. So he did

883
00:52:43,840 --> 00:52:47,960
Speaker 6: it with Joseph, and he got paid badly for it,

884
00:52:48,360 --> 00:52:51,520
Speaker 6: did it with Benjamin after Joseph, and now he's doing

885
00:52:51,560 --> 00:52:57,359
Speaker 6: it with his grand children. However, I think that while

886
00:52:57,400 --> 00:53:04,800
Speaker 6: that may be an element, I do believe that the Torah,

887
00:53:05,000 --> 00:53:07,680
Speaker 6: with all of its preference of the younger over the older,

888
00:53:09,000 --> 00:53:13,280
Speaker 6: is sending a message, and that is it is trying

889
00:53:13,360 --> 00:53:22,480
Speaker 6: to undo the powerful traditional blood determines everything ideas of

890
00:53:22,560 --> 00:53:28,880
Speaker 6: traditional societies. I mean, whatever you could say about dysfunction

891
00:53:29,160 --> 00:53:33,400
Speaker 6: or favoritism. It still is pretty dramatic that in the

892
00:53:33,600 --> 00:53:37,719
Speaker 6: utterly traditional world of the ancient Mere East, the Torah.

893
00:53:37,440 --> 00:53:39,719
Speaker 5: Would so go out of its way to favor.

894
00:53:39,480 --> 00:53:43,640
Speaker 8: Youngers over elders in so many cases, I mean, because

895
00:53:43,680 --> 00:53:47,680
Speaker 8: that is where it was at The older one gets

896
00:53:47,840 --> 00:53:51,400
Speaker 8: more blessings, gets more money, gets more rights, and the

897
00:53:51,480 --> 00:53:55,040
Speaker 8: Torah undid it as if to say, it is who

898
00:53:55,120 --> 00:54:01,280
Speaker 8: you are, not how you were born, that most matters.

899
00:54:00,520 --> 00:54:03,239
Speaker 8: And that, I think is a message that we need

900
00:54:03,280 --> 00:54:08,560
Speaker 8: to hear today too, because we are reverting, ironically, in

901
00:54:08,600 --> 00:54:12,480
Speaker 8: the late twentieth century, we are reverting to how you

902
00:54:12,560 --> 00:54:15,920
Speaker 8: were born determining so much not first or last, but

903
00:54:16,040 --> 00:54:20,760
Speaker 8: black or white and so on. We are now celebrating

904
00:54:21,200 --> 00:54:26,080
Speaker 8: blood in America more than almost ever in American history,

905
00:54:27,280 --> 00:54:33,320
Speaker 8: and it's a very remarkable and I think reactionary movement,

906
00:54:34,200 --> 00:54:39,320
Speaker 8: whereas the Judaism certainly opposes that the very idea.

907
00:54:39,080 --> 00:54:42,040
Speaker 5: Of what you were born is not that important. It's

908
00:54:42,040 --> 00:54:42,600
Speaker 5: who you are.

909
00:54:43,280 --> 00:54:46,000
Speaker 3: That's why it allowed from the outset conversion to the

910
00:54:46,040 --> 00:54:48,399
Speaker 3: Jewish people, we don't care what you're born.

911
00:54:49,360 --> 00:54:50,719
Speaker 1: That is why it depicts so.

912
00:54:50,680 --> 00:54:52,880
Speaker 3: Many non Jews in the Torah as heroes and so

913
00:54:52,920 --> 00:54:54,080
Speaker 3: many Jews is villains.

914
00:54:55,360 --> 00:54:58,600
Speaker 5: The only Bible to do that. Generally speaking, in.

915
00:54:58,600 --> 00:55:01,640
Speaker 3: Every Bible in the world, people of the Bible's religion

916
00:55:01,680 --> 00:55:05,480
Speaker 3: are wonderful. The others are not, and not in the

917
00:55:05,480 --> 00:55:08,760
Speaker 3: Hebrew Bible, the Jews are big sinners.

918
00:55:09,200 --> 00:55:10,800
Speaker 1: Non Jews are often wonderful.

919
00:55:12,000 --> 00:55:14,080
Speaker 5: Moses is saved by non Jews.

920
00:55:15,640 --> 00:55:19,240
Speaker 6: Moses is saved by a genocidal non Jews daughter.

921
00:55:22,680 --> 00:55:23,480
Speaker 1: That's incredible.

922
00:55:25,560 --> 00:55:30,960
Speaker 3: And the rebellion against him against Moses is formed by Korach,

923
00:55:31,000 --> 00:55:36,120
Speaker 3: a Jew. This is one of the great legacies of

924
00:55:36,160 --> 00:55:39,760
Speaker 3: the Torah, which incidentally was somewhat undone in the Middle

925
00:55:39,800 --> 00:55:45,000
Speaker 3: Ages by Jews. Jews became very blood oriented. Jews became

926
00:55:45,200 --> 00:55:48,800
Speaker 3: what's your yichus? Any of you Jews know the word yichus?

927
00:55:49,800 --> 00:55:51,880
Speaker 3: If I've always felt it's a sort of word that

928
00:55:52,000 --> 00:55:56,360
Speaker 3: sounds like it is or is like it sounds roots

929
00:55:56,440 --> 00:55:59,480
Speaker 3: background ah, what kind of family does he come from?

930
00:56:00,440 --> 00:56:01,760
Speaker 1: Now there is some relevance.

931
00:56:01,800 --> 00:56:05,040
Speaker 3: If you're both your parents are in San Quentin, it

932
00:56:05,120 --> 00:56:06,080
Speaker 3: is not a good sign.

933
00:56:06,360 --> 00:56:09,800
Speaker 1: I think that's a fair statement. Okay, I would I

934
00:56:09,840 --> 00:56:11,080
Speaker 1: would certainly acknowledge that.

935
00:56:12,239 --> 00:56:16,560
Speaker 3: But it went it went crazy in traditional life, not

936
00:56:16,600 --> 00:56:18,720
Speaker 3: only among Jews among every every group.

937
00:56:20,680 --> 00:56:22,320
Speaker 1: The original Jewish thing.

938
00:56:22,200 --> 00:56:26,239
Speaker 3: Though, was it wasn't Jesus, it wasn't blood in any

939
00:56:26,280 --> 00:56:30,960
Speaker 3: of that. It was who you are, firstborn, schmirstborn, who's

940
00:56:31,040 --> 00:56:33,960
Speaker 3: the doer, who's the who's the who's the powerful one?

941
00:56:34,600 --> 00:56:36,000
Speaker 1: This is very strong stuff.

942
00:56:36,680 --> 00:56:39,680
Speaker 3: So while I obviously Jacob could have definitely used a

943
00:56:39,719 --> 00:56:44,000
Speaker 3: parenting course, there is there is deeper stuff involved here

944
00:56:44,040 --> 00:56:46,320
Speaker 3: than merely dysfunctional family relations.

945
00:56:46,840 --> 00:56:50,160
Speaker 2: This episode of Timeless Wisdom will continue right after this.

946
00:56:54,600 --> 00:56:59,440
Speaker 2: Now back to more of Dennis Prager's Timeless Wisdom verse fifteen.

947
00:57:01,160 --> 00:57:07,400
Speaker 1: He said it partly so exception is it partially self deception?

948
00:57:08,640 --> 00:57:12,920
Speaker 3: Apparently self deceiving Jacob, that's why he's always learned there

949
00:57:13,960 --> 00:57:16,120
Speaker 3: you mean, well, why do you call it self deceiving?

950
00:57:17,480 --> 00:57:18,600
Speaker 7: Because with the.

951
00:57:18,600 --> 00:57:24,360
Speaker 3: Short run he may he may. What you might might

952
00:57:24,400 --> 00:57:26,520
Speaker 3: mean is we don't learn from our past mistakes.

953
00:57:26,600 --> 00:57:27,280
Speaker 1: Is that what you mean?

954
00:57:27,680 --> 00:57:30,320
Speaker 7: Well, that ends might justify his means, but only in

955
00:57:30,360 --> 00:57:31,320
Speaker 7: the short term.

956
00:57:31,400 --> 00:57:33,240
Speaker 3: Yeah, well, on a get or as I say, learning

957
00:57:33,240 --> 00:57:35,640
Speaker 3: from the past. That's why I said, Joseph Tolkin said,

958
00:57:35,640 --> 00:57:37,640
Speaker 3: here's the classic example of a man who didn't learn

959
00:57:37,640 --> 00:57:41,960
Speaker 3: from the past, even as he's dying favors the younger one. Okay,

960
00:57:42,400 --> 00:57:47,160
Speaker 3: number number. Of course he thinks he's right. Who in

961
00:57:47,200 --> 00:57:50,200
Speaker 3: the world ever did anything thinking they were wrong? I know,

962
00:57:50,760 --> 00:57:58,880
Speaker 3: I know that that's true. Verse fifteen, And he blessed Joseph, saying, now,

963
00:57:58,920 --> 00:58:01,040
Speaker 3: by the way, you might find of interest. I thought

964
00:58:01,040 --> 00:58:04,080
Speaker 3: he's blessing the uh, he's blessing the sons.

965
00:58:05,720 --> 00:58:06,040
Speaker 1: Well.

966
00:58:06,080 --> 00:58:08,760
Speaker 3: Of course, the traditional Jewish explanation is that if you

967
00:58:08,880 --> 00:58:11,920
Speaker 3: bless your kid's sons, that's the ultimate blessing to a

968
00:58:12,000 --> 00:58:15,400
Speaker 3: father or to any parent. If the kids are blessed,

969
00:58:15,440 --> 00:58:17,560
Speaker 3: the parent is blessed. And there's a lot of truth

970
00:58:17,560 --> 00:58:21,240
Speaker 3: to that. So I could live with that. The God

971
00:58:21,280 --> 00:58:25,040
Speaker 3: in whose ways my father's Abraham and Isaac walked, the

972
00:58:25,080 --> 00:58:27,360
Speaker 3: God it has been my shepherd from my birth to

973
00:58:27,440 --> 00:58:27,919
Speaker 3: this day.

974
00:58:28,120 --> 00:58:30,880
Speaker 1: And boy does he know that to be true as

975
00:58:30,920 --> 00:58:31,560
Speaker 1: he sits in.

976
00:58:31,560 --> 00:58:34,440
Speaker 3: Egypt, with the most powerful man in Egypt being his

977
00:58:34,640 --> 00:58:39,520
Speaker 3: Jewish son or his Hebrew son, the Angel who has

978
00:58:39,600 --> 00:58:41,240
Speaker 3: redeemed me from all harm.

979
00:58:41,520 --> 00:58:42,840
Speaker 1: And it's very complex here.

980
00:58:42,840 --> 00:58:44,720
Speaker 3: Does it really mean an angel or is it another

981
00:58:44,840 --> 00:58:46,240
Speaker 3: term for God being an angel?

982
00:58:46,280 --> 00:58:49,120
Speaker 1: Here, you take it as you wish.

983
00:58:49,280 --> 00:58:53,800
Speaker 3: Generally speaking, angelology as such is not developed in the

984
00:58:53,840 --> 00:58:56,440
Speaker 3: Torah or in the tanachh in the Hebrew Bible.

985
00:58:57,640 --> 00:58:59,640
Speaker 1: Bless the lads, okay.

986
00:59:00,240 --> 00:59:03,640
Speaker 3: In other words, Oh God, oh God, a angel, God,

987
00:59:03,920 --> 00:59:07,080
Speaker 3: bless the lads in them. May my name be recalled,

988
00:59:08,240 --> 00:59:11,600
Speaker 3: and the names of my father's Abraham and Isaac, and

989
00:59:11,720 --> 00:59:12,240
Speaker 3: may they.

990
00:59:12,120 --> 00:59:14,320
Speaker 1: Be teeming multitudes upon the earth.

991
00:59:15,640 --> 00:59:18,360
Speaker 3: When Joseph saw that his father was placing his right

992
00:59:18,400 --> 00:59:23,919
Speaker 3: hand on Ifriam's head, he thought it wrong. So if

993
00:59:23,960 --> 00:59:27,760
Speaker 3: anybody you would think it's wrong, it's Joseph who paid

994
00:59:27,760 --> 00:59:32,200
Speaker 3: a rather big price in his family for getting favoritism

995
00:59:32,560 --> 00:59:34,240
Speaker 3: and knows how the brothers feel.

996
00:59:34,280 --> 00:59:37,400
Speaker 1: Now this shows the growth of Joseph. Do you see that.

997
00:59:37,440 --> 00:59:38,360
Speaker 1: This is very touching.

998
00:59:38,920 --> 00:59:42,439
Speaker 3: Hey, wait a minute, Wait a minute, Dad, you did

999
00:59:42,480 --> 00:59:45,760
Speaker 3: that with me, Do not do it with my kids.

1000
00:59:46,160 --> 00:59:48,440
Speaker 3: Sound familiar to any of you talking to your parents.

1001
00:59:48,680 --> 00:59:50,000
Speaker 1: Okay.

1002
00:59:51,920 --> 00:59:55,600
Speaker 3: So he took hold of his father's hand to move

1003
00:59:55,640 --> 00:59:59,560
Speaker 3: it from Efriam's head to Minashah's. Not so, father, Joseph

1004
00:59:59,600 --> 01:00:02,160
Speaker 3: said to his father, for the other is the firstborn,

1005
01:00:02,240 --> 01:00:06,280
Speaker 3: place your right hand on his head. But his father objected, saying,

1006
01:00:06,440 --> 01:00:09,479
Speaker 3: I know, my son, I know he too shall become

1007
01:00:09,520 --> 01:00:12,760
Speaker 3: a people and he too shall be great, yet his

1008
01:00:12,880 --> 01:00:15,479
Speaker 3: younger brother shall be greater than he. You always wonder

1009
01:00:15,480 --> 01:00:17,640
Speaker 3: if the kid is hearing this now. It is a

1010
01:00:17,680 --> 01:00:20,320
Speaker 3: little disconcerting. I mean, I am certainly not into the

1011
01:00:20,320 --> 01:00:25,880
Speaker 3: self esteem movement, but this is ridiculous. You don't want

1012
01:00:25,920 --> 01:00:29,720
Speaker 3: to exactly shatter your kid's ego. I mean, it is

1013
01:00:29,760 --> 01:00:31,600
Speaker 3: one thing to have kids go get up at the

1014
01:00:31,640 --> 01:00:34,360
Speaker 3: school auditorium and go I am wonderful, I love myself,

1015
01:00:34,720 --> 01:00:36,840
Speaker 3: and it's quite another to say in front of them, well,

1016
01:00:36,840 --> 01:00:39,600
Speaker 3: the reason I'm switching hands is because this one's greater

1017
01:00:39,640 --> 01:00:43,720
Speaker 3: than the other one. They spoke eetter, so the kid

1018
01:00:43,720 --> 01:00:49,480
Speaker 3: wouldn't understand excellent, that is excellent, that's for posterity.

1019
01:00:50,240 --> 01:00:51,480
Speaker 1: That is absolutely right.

1020
01:00:54,040 --> 01:00:57,240
Speaker 3: Yeah, I wouldn't be surprised if somebody actually believed that.

1021
01:00:57,360 --> 01:00:57,880
Speaker 5: And you know, and.

1022
01:00:59,480 --> 01:01:02,680
Speaker 3: Because they so yiddishized, you know, so you know, East

1023
01:01:02,680 --> 01:01:06,160
Speaker 3: europeanized the figures of the Torah at times in Jewish history.

1024
01:01:08,160 --> 01:01:10,360
Speaker 1: That's a the yinga, the yinga.

1025
01:01:10,960 --> 01:01:14,480
Speaker 3: That's right, that's what he said, exactly, to which Joseph said,

1026
01:01:14,520 --> 01:01:21,400
Speaker 3: what okay, because he didn't know Yiddish. It's all right anyway,

1027
01:01:21,440 --> 01:01:24,800
Speaker 3: Before we get carried away, with a who's the rabbi

1028
01:01:24,840 --> 01:01:30,560
Speaker 3: comedian Jackie Mason version of Genesis will continue?

1029
01:01:30,840 --> 01:01:32,800
Speaker 1: Uh okay.

1030
01:01:32,840 --> 01:01:35,760
Speaker 3: So yet his younger brother shall be greater than he,

1031
01:01:36,520 --> 01:01:39,960
Speaker 3: and his offspring shall be plentiful enough for nations. So

1032
01:01:40,120 --> 01:01:42,440
Speaker 3: he blessed them that day, saying, you see this, by

1033
01:01:42,480 --> 01:01:44,040
Speaker 3: the way, this is shall be greater.

1034
01:01:44,280 --> 01:01:45,120
Speaker 1: It's not is greater.

1035
01:01:45,160 --> 01:01:47,720
Speaker 3: I mean, let's I want to he was not insulting

1036
01:01:47,760 --> 01:01:51,720
Speaker 3: the child what we have here exactly, He's prophesying. And

1037
01:01:51,760 --> 01:01:54,960
Speaker 3: this is a prophecy for later Jewish history, not for

1038
01:01:55,040 --> 01:01:59,440
Speaker 3: this moment. And yeah, okay, Now, of course you get

1039
01:01:59,440 --> 01:02:00,720
Speaker 3: into the problem which I'll.

1040
01:02:00,560 --> 01:02:04,800
Speaker 1: Probably discuss next week, of when was this written?

1041
01:02:04,920 --> 01:02:11,440
Speaker 3: Obviously to the Orthodox jew and to most Jews historically

1042
01:02:11,920 --> 01:02:14,680
Speaker 3: it you know, Moses wrote all this, and it really.

1043
01:02:14,520 --> 01:02:15,280
Speaker 1: Was a prophecy.

1044
01:02:15,720 --> 01:02:18,160
Speaker 3: How did they know which of the tribes would develop

1045
01:02:18,200 --> 01:02:20,760
Speaker 3: in what way, as you'll see in the Blessings. But

1046
01:02:20,880 --> 01:02:24,040
Speaker 3: because Jacob knew the future, he could do this. To

1047
01:02:25,000 --> 01:02:29,000
Speaker 3: non orthodox scholars, the argument can be offered.

1048
01:02:29,920 --> 01:02:30,560
Speaker 1: They offer the.

1049
01:02:30,600 --> 01:02:33,240
Speaker 3: Argument, well, this was written in later times, during the

1050
01:02:33,240 --> 01:02:36,400
Speaker 3: monarchy when they knew what would happen, and then place

1051
01:02:36,520 --> 01:02:38,880
Speaker 3: the reality of the present in the words of Jacob.

1052
01:02:39,280 --> 01:02:41,400
Speaker 1: You with me. So I'm just telling you of the

1053
01:02:41,400 --> 01:02:42,800
Speaker 1: two ways to do it. If you're not, don't worry

1054
01:02:42,800 --> 01:02:43,160
Speaker 1: about it.

1055
01:02:44,960 --> 01:02:47,320
Speaker 3: So he blessed them that they saying, by you shall

1056
01:02:47,400 --> 01:02:51,880
Speaker 3: Israel invoke blessings. That is Ephraim, God make you like

1057
01:02:51,960 --> 01:02:54,480
Speaker 3: Ephriam and Minasha.

1058
01:02:55,000 --> 01:03:00,520
Speaker 1: Thus he put Ephraim before Minasha. Read to you.

1059
01:03:00,600 --> 01:03:03,320
Speaker 3: This is the prayer, by the way, that to this

1060
01:03:03,440 --> 01:03:07,840
Speaker 3: day many Jewish fathers will say to their son. They

1061
01:03:07,840 --> 01:03:11,040
Speaker 3: say to their daughter, may you be as the four matriarchs,

1062
01:03:11,520 --> 01:03:14,800
Speaker 3: And they say this blessing, may you be like Afriam

1063
01:03:14,840 --> 01:03:20,840
Speaker 3: and Minasha to their sons. Hurts the Orthodox excellent Orthodox

1064
01:03:20,920 --> 01:03:38,320
Speaker 3: commentary on the Torah has an interesting thought here. To

1065
01:03:38,400 --> 01:03:42,920
Speaker 3: this day, every pious Jewish father on Sabbath Eve places

1066
01:03:42,960 --> 01:03:45,880
Speaker 3: his hand on the head of his son and blesses

1067
01:03:45,960 --> 01:03:48,800
Speaker 3: him in the words, God make you as Ephriam and Minusha.

1068
01:03:49,680 --> 01:03:51,000
Speaker 1: If I am and Minasha.

1069
01:03:51,040 --> 01:03:54,160
Speaker 3: And how he explains, from a traditional Jewish perspective, why

1070
01:03:54,840 --> 01:03:57,440
Speaker 3: why after all, do you bless a Jewish child to

1071
01:03:57,480 --> 01:04:01,200
Speaker 3: be like a priam in Minasha Joseph's sons, Why not

1072
01:04:01,280 --> 01:04:03,840
Speaker 3: have the equivalent to the daughter. Why don't you be

1073
01:04:04,040 --> 01:04:07,360
Speaker 3: like Abraham Isaac and Jacob right, interesting question.

1074
01:04:07,600 --> 01:04:11,640
Speaker 1: I've always wondered it too, and he answers.

1075
01:04:11,720 --> 01:04:15,000
Speaker 3: Ifriam and Minasha would not barter away their Jewishness for

1076
01:04:15,080 --> 01:04:19,400
Speaker 3: the most exalted social position or the most enviable political

1077
01:04:19,480 --> 01:04:23,560
Speaker 3: career in the Egyptian state, they voluntarily gave up their

1078
01:04:23,600 --> 01:04:28,720
Speaker 3: place in the higher Egyptian aristocracy and openly identified themselves

1079
01:04:28,760 --> 01:04:34,200
Speaker 3: with their alien quote unquote kinsmen, the despised shepherd immigrants.

1080
01:04:34,280 --> 01:04:35,160
Speaker 1: You get what he's saying.

1081
01:04:35,920 --> 01:04:40,280
Speaker 3: They could have been incredibly high ranking Egyptians and instead

1082
01:04:40,360 --> 01:04:44,200
Speaker 3: they said, no, we are with these lowly shepherds. Remember

1083
01:04:44,600 --> 01:04:52,720
Speaker 3: how shepherds were considered revolting to the Egyptians. So all right,

1084
01:04:52,960 --> 01:04:55,760
Speaker 3: every Jewish parent may well pray that as children show

1085
01:04:55,800 --> 01:04:58,320
Speaker 3: the same loyalty to their father and their father's God

1086
01:04:58,720 --> 01:05:00,200
Speaker 3: as did if Friam and Minashia.

1087
01:05:00,480 --> 01:05:01,720
Speaker 1: That's a traditional.

1088
01:05:01,320 --> 01:05:05,120
Speaker 3: Jewish explanation as to why that benediction is said on

1089
01:05:05,240 --> 01:05:07,720
Speaker 3: Friday night from a father to a son, the one

1090
01:05:07,720 --> 01:05:13,400
Speaker 3: that you just saw given by Jacob to Joseph's children.

1091
01:05:17,960 --> 01:05:18,520
Speaker 1: Twenty one.

1092
01:05:18,560 --> 01:05:21,400
Speaker 3: Then Israel said to Joseph, I am about to die,

1093
01:05:22,320 --> 01:05:24,560
Speaker 3: but God will be with you and bring you back

1094
01:05:24,600 --> 01:05:27,120
Speaker 3: to the land of your father's See again, the land,

1095
01:05:27,160 --> 01:05:30,320
Speaker 3: the land, the land, the land. And now I assign

1096
01:05:30,400 --> 01:05:33,800
Speaker 3: you one portion more than to your brothers, which I

1097
01:05:33,840 --> 01:05:39,520
Speaker 3: wrested from the Amorites with my sword and bow. In

1098
01:05:39,560 --> 01:05:43,560
Speaker 3: Genesis thirty four Rights Sarna, the inhabitants are described as Revites,

1099
01:05:44,880 --> 01:05:47,720
Speaker 3: not Amorites. As in many other passages, Amorite is used

1100
01:05:47,720 --> 01:05:51,160
Speaker 3: as a generic term for the pre Israelite peoples of Canaan.

1101
01:05:51,200 --> 01:05:54,800
Speaker 3: In other words, I conquered the territory. I fought for it,

1102
01:05:55,080 --> 01:06:03,960
Speaker 3: and that's what I'm giving you, Joseph.

1103
01:06:00,640 --> 01:06:04,080
Speaker 1: I would like to go to the next chapter. Is

1104
01:06:04,120 --> 01:06:09,880
Speaker 1: that all right with you? Because it's not. I hope

1105
01:06:09,920 --> 01:06:11,080
Speaker 1: I can do it in the time.

1106
01:06:14,080 --> 01:06:17,479
Speaker 3: It's the blessings to the various sons, and I will

1107
01:06:17,480 --> 01:06:20,840
Speaker 3: not dwell much on the It's poetry, which any of

1108
01:06:20,880 --> 01:06:24,920
Speaker 3: you who know my statements about my radio show No,

1109
01:06:25,160 --> 01:06:28,760
Speaker 3: I often state I will talk about anything except poetry

1110
01:06:28,760 --> 01:06:29,560
Speaker 3: and architecture.

1111
01:06:30,880 --> 01:06:34,040
Speaker 1: So as soon as I see poetry and Hebrew or English,

1112
01:06:34,160 --> 01:06:35,160
Speaker 1: my eyes glaze over.

1113
01:06:36,520 --> 01:06:40,320
Speaker 3: So you will not get, for a number of reasons,

1114
01:06:40,320 --> 01:06:44,760
Speaker 3: aside from my own predilection, massive analyzes of these blessings.

1115
01:06:44,800 --> 01:06:47,360
Speaker 3: The truth is that even among the scholars. A lot

1116
01:06:47,440 --> 01:06:50,800
Speaker 3: of it is extremely difficult to decipher. They are clearly

1117
01:06:50,840 --> 01:06:53,920
Speaker 3: things that ancient Jews understood a lot more with regard

1118
01:06:53,960 --> 01:06:58,480
Speaker 3: to the different tribes, and also the Hebrew is. In

1119
01:06:58,520 --> 01:07:02,960
Speaker 3: some cases the word appears only then in the entire Bible,

1120
01:07:03,240 --> 01:07:05,760
Speaker 3: and there's no way therefore to know it's definition. You

1121
01:07:05,800 --> 01:07:10,520
Speaker 3: can only guess at it from context. So let me

1122
01:07:11,200 --> 01:07:13,880
Speaker 3: go through it. Though there are some certainly interesting things.

1123
01:07:14,200 --> 01:07:17,240
Speaker 3: This is now time for Jacob to bless his sons.

1124
01:07:18,400 --> 01:07:22,480
Speaker 3: Chapter forty nine. Jacob called his sons and said, come together,

1125
01:07:22,600 --> 01:07:24,600
Speaker 3: that I may tell you what is to befall you

1126
01:07:25,080 --> 01:07:26,000
Speaker 3: in days to come.

1127
01:07:26,920 --> 01:07:28,480
Speaker 1: Okay, this is what he's doing.

1128
01:07:28,520 --> 01:07:33,160
Speaker 3: This is not so much blessings as prophecy.

1129
01:07:33,200 --> 01:07:34,560
Speaker 1: This is what will happen to you.

1130
01:07:34,600 --> 01:07:38,360
Speaker 3: This obviously resonated with ancient Jews tremendously when there was

1131
01:07:38,400 --> 01:07:42,160
Speaker 3: still the tribes. For example, you still had a tribal identity.

1132
01:07:42,600 --> 01:07:46,280
Speaker 3: Here is the description of you from the patriarch himself Israel.

1133
01:07:46,520 --> 01:07:48,480
Speaker 3: You get what I'm saying. That's why we won't resonate.

1134
01:07:48,560 --> 01:07:50,160
Speaker 3: I mean, does any Jew here know if you're from

1135
01:07:50,240 --> 01:07:54,880
Speaker 3: Don or from Naftali or Yesathar. I mean you don't know.

1136
01:07:56,880 --> 01:08:00,520
Speaker 3: We don't even know where they went. So it's uh,

1137
01:08:01,720 --> 01:08:04,959
Speaker 3: that's why this was powerful stuff to an ancient Jew,

1138
01:08:05,320 --> 01:08:07,200
Speaker 3: I think, more so than to a modern Jew.

1139
01:08:08,640 --> 01:08:10,880
Speaker 1: So I may tell you what is to before you

1140
01:08:10,920 --> 01:08:11,640
Speaker 1: in days to come.

1141
01:08:11,680 --> 01:08:15,360
Speaker 3: Assemble and listen. O, sons of Jacob, hearken to Israel

1142
01:08:15,400 --> 01:08:15,880
Speaker 3: your father.

1143
01:08:16,600 --> 01:08:18,360
Speaker 1: Okay, we start, ruben.

1144
01:08:19,040 --> 01:08:22,360
Speaker 3: You are my first born, my might, and first fruit

1145
01:08:22,400 --> 01:08:26,400
Speaker 3: of my vigor. That of course means he's the first

1146
01:08:26,439 --> 01:08:29,040
Speaker 3: fruit of his vigor. Get it, You're the first born.

1147
01:08:29,080 --> 01:08:31,760
Speaker 3: It's just a nice way of saying it. Okay, I

1148
01:08:31,840 --> 01:08:36,360
Speaker 3: like the terminology. I have to remember that one. I'm

1149
01:08:36,360 --> 01:08:39,360
Speaker 3: gonna go to my kids next week. Fruits of my

1150
01:08:39,439 --> 01:08:44,559
Speaker 3: vigor come over here. They'll think Dad flipped out again.

1151
01:08:46,840 --> 01:08:49,559
Speaker 1: Exceeding in rank and exceeding in honor.

1152
01:08:52,920 --> 01:08:56,559
Speaker 3: Unstable as water, you shall excel no longer.

1153
01:08:57,160 --> 01:09:00,240
Speaker 1: This was not a happy occasion for most of the

1154
01:09:00,240 --> 01:09:01,439
Speaker 1: the children. I might add.

1155
01:09:02,200 --> 01:09:06,599
Speaker 3: Unstable as water, you shall excel no longer. For when

1156
01:09:06,600 --> 01:09:11,160
Speaker 3: you mounted your father's bed, you brought disgrace my couch.

1157
01:09:11,320 --> 01:09:14,840
Speaker 3: He mounted this. There's a way you might want a title.

1158
01:09:14,920 --> 01:09:20,720
Speaker 3: Chapter forty nine, Jacob's Revenge. It really is all the

1159
01:09:20,760 --> 01:09:23,000
Speaker 3: stuff that he was fairly slolent about earlier.

1160
01:09:23,040 --> 01:09:24,000
Speaker 1: He now lets loose.

1161
01:09:24,760 --> 01:09:27,920
Speaker 3: You know, there's nothing like old age, as we all know,

1162
01:09:28,040 --> 01:09:31,040
Speaker 3: to loosen the tongue, right. I mean, if there's anything

1163
01:09:31,080 --> 01:09:34,880
Speaker 3: that we generally associate with getting much older, it's what

1164
01:09:34,920 --> 01:09:37,639
Speaker 3: does the very old person say, or not even very

1165
01:09:37,680 --> 01:09:38,880
Speaker 3: old one?

1166
01:09:38,880 --> 01:09:40,439
Speaker 1: Are the great things about ANOI?

1167
01:09:40,560 --> 01:09:44,360
Speaker 3: Yes, say exactly what you think and let the chips

1168
01:09:44,400 --> 01:09:45,280
Speaker 3: fall where they may.

1169
01:09:45,960 --> 01:09:49,679
Speaker 1: That's exactly what he is doing in this case. If

1170
01:09:49,680 --> 01:09:51,640
Speaker 1: you recall, in.

1171
01:09:53,720 --> 01:10:08,920
Speaker 3: Chapter thirty five, verse twenty two, while Israel stayed in

1172
01:10:08,960 --> 01:10:13,679
Speaker 3: that land, Jacob was away from the home, Rubin went

1173
01:10:14,439 --> 01:10:21,280
Speaker 3: and lay with Bilha, his father's concubine, and Israel found out.

1174
01:10:21,800 --> 01:10:22,960
Speaker 1: But you hear nothing.

1175
01:10:23,960 --> 01:10:26,240
Speaker 3: You'll have to get tape thirty five to get the

1176
01:10:26,280 --> 01:10:28,400
Speaker 3: whole thing about that. That's the reason I don't want

1177
01:10:28,400 --> 01:10:32,040
Speaker 3: to repeat because it's already there. But he did this

1178
01:10:32,240 --> 01:10:34,280
Speaker 3: was to protect his mother, and a lot of other

1179
01:10:34,320 --> 01:10:35,040
Speaker 3: reasons he had.

1180
01:10:35,080 --> 01:10:37,080
Speaker 1: But that's a pretty bad thing to sleep.

1181
01:10:36,880 --> 01:10:41,040
Speaker 3: With your father's wife or your father's concubine. Now he

1182
01:10:41,080 --> 01:10:44,679
Speaker 3: pays for it. Reuben the eldest did this, and that's

1183
01:10:44,680 --> 01:10:48,400
Speaker 3: what he remembers. You shall excel no longer. For when

1184
01:10:48,439 --> 01:10:52,200
Speaker 3: you mounted your father's bed, you brought disgrace my couch.

1185
01:10:52,240 --> 01:10:59,800
Speaker 1: He mounted number five to Sime.

1186
01:11:00,720 --> 01:11:07,800
Speaker 3: Shim Own and Leavy are a pair. Actually in the

1187
01:11:07,800 --> 01:11:11,479
Speaker 3: Hebrew is it's their brothers. Now they're all brothers. So

1188
01:11:11,520 --> 01:11:14,240
Speaker 3: why did they say it this way? I blame both

1189
01:11:14,280 --> 01:11:19,519
Speaker 3: of you for what you did to the Semites. Now,

1190
01:11:19,560 --> 01:11:22,400
Speaker 3: for those of you who don't know, I have good news.

1191
01:11:23,200 --> 01:11:29,000
Speaker 3: I will actually be giving that chapter because of horrendous

1192
01:11:29,040 --> 01:11:29,559
Speaker 3: things that.

1193
01:11:29,479 --> 01:11:32,720
Speaker 1: Happened to that tape. That will be in two sessions.

1194
01:11:32,880 --> 01:11:36,360
Speaker 3: It's a fascinating chapter with the rape of Dina and

1195
01:11:36,400 --> 01:11:43,200
Speaker 3: what these guys did, these guys slaughter to town of

1196
01:11:44,479 --> 01:11:48,200
Speaker 3: of Well, when we review it, we'll see how innocent,

1197
01:11:49,960 --> 01:11:52,479
Speaker 3: because it's an interesting debate how innocent they were. But

1198
01:11:53,280 --> 01:11:57,320
Speaker 3: they were vile, and they were violently vile in the

1199
01:11:57,320 --> 01:12:01,040
Speaker 3: way they behaved. And it's always here's a question, why

1200
01:12:01,080 --> 01:12:08,760
Speaker 3: didn't Jacob condemn them? Then the uh and now you

1201
01:12:08,880 --> 01:12:13,040
Speaker 3: see what he really thought of it. Their weapons are

1202
01:12:13,080 --> 01:12:18,080
Speaker 3: tools of lawlessness. Let not my person be included in

1203
01:12:18,160 --> 01:12:21,360
Speaker 3: their council. I mean, this is very angry talk. I

1204
01:12:21,360 --> 01:12:24,479
Speaker 3: don't want to be included in your in the way

1205
01:12:24,520 --> 01:12:26,439
Speaker 3: you guys talk to each other. I'm not part of

1206
01:12:26,479 --> 01:12:29,880
Speaker 3: your of the way you do things. Let not my

1207
01:12:30,040 --> 01:12:33,479
Speaker 3: being be counted in their assembly. For when angry they

1208
01:12:33,560 --> 01:12:37,679
Speaker 3: slay me, and when pleased they maim Oxen.

1209
01:12:44,600 --> 01:12:46,200
Speaker 1: I want to read you something in this.

1210
01:12:48,479 --> 01:12:54,599
Speaker 3: Oh yes, Jacob's testament here reflects a very early tradition.

1211
01:12:55,800 --> 01:13:00,000
Speaker 3: This conclusion is reinforced by the further striking contrast between

1212
01:13:00,280 --> 01:13:05,280
Speaker 3: Lavy here as a tribe in disfavor and the consistent

1213
01:13:05,360 --> 01:13:08,920
Speaker 3: concept of the other to resources that the Levites were

1214
01:13:08,960 --> 01:13:12,120
Speaker 3: gods elect who enjoyed a privileged status.

1215
01:13:12,840 --> 01:13:15,080
Speaker 1: I don't know if you followed that, but this is important.

1216
01:13:16,439 --> 01:13:19,519
Speaker 3: If this stuff were not ancient, if this were written

1217
01:13:19,600 --> 01:13:23,160
Speaker 3: later on, as many people will say, couldn't be that old,

1218
01:13:23,200 --> 01:13:26,640
Speaker 3: it's probably written when Israel was settled.

1219
01:13:26,360 --> 01:13:27,160
Speaker 1: And had the monarchy.

1220
01:13:28,000 --> 01:13:31,960
Speaker 3: They never would have had such a condemnation of Levy.

1221
01:13:32,520 --> 01:13:37,400
Speaker 3: The Levites are the most important tribe in that That's

1222
01:13:37,439 --> 01:13:42,040
Speaker 3: where you get your your leadership class from. This is

1223
01:13:42,080 --> 01:13:46,600
Speaker 3: a very interesting thing that Leavy, the tribe of Lea V,

1224
01:13:47,320 --> 01:13:50,000
Speaker 3: would be so condemned by Jacob. If this stuff is

1225
01:13:50,120 --> 01:13:55,160
Speaker 3: later text, it makes no sense. Would the leading tribe

1226
01:13:55,920 --> 01:14:00,240
Speaker 3: make up a history of being condemned as lawless. As

1227
01:14:00,680 --> 01:14:03,679
Speaker 3: you get what I'm saying, This is a very powerful

1228
01:14:03,760 --> 01:14:09,400
Speaker 3: argument for the antiquity, the contemporaney contemporaneousness, if there is

1229
01:14:09,400 --> 01:14:12,560
Speaker 3: such a word of the text with the events described

1230
01:14:15,200 --> 01:14:18,800
Speaker 3: so and by the way, of course, I could get

1231
01:14:18,840 --> 01:14:22,160
Speaker 3: into it with great augusto, but I won't about the

1232
01:14:22,560 --> 01:14:27,360
Speaker 3: statement when angry they slay men. It has become a

1233
01:14:27,400 --> 01:14:30,920
Speaker 3: passion of my life to combat all the anger in

1234
01:14:31,000 --> 01:14:35,919
Speaker 3: our society, the defense of evil. Giving the rage defense

1235
01:14:36,880 --> 01:14:40,320
Speaker 3: in the United States of late twentieth century is awesome,

1236
01:14:41,240 --> 01:14:41,680
Speaker 3: and it is.

1237
01:14:41,960 --> 01:14:43,519
Speaker 1: He doesn't hold that for a minute.

1238
01:14:44,600 --> 01:14:49,760
Speaker 3: He, if anything, he attacks them for being lawless when

1239
01:14:49,760 --> 01:14:54,120
Speaker 3: they were angry. It was my It was depressing to

1240
01:14:54,160 --> 01:14:57,720
Speaker 3: me during the riots in Los Angeles. How often you

1241
01:14:57,840 --> 01:15:01,720
Speaker 3: just hear rage, rage, rage, rage, as if it's some

1242
01:15:01,800 --> 01:15:05,320
Speaker 3: way excused. As I wrote in an essay at the time,

1243
01:15:05,960 --> 01:15:09,160
Speaker 3: the difference between good men and bad men is how

1244
01:15:09,200 --> 01:15:14,280
Speaker 3: they act when they're enraged. Everybody's nice when they're not angry.

1245
01:15:14,760 --> 01:15:15,920
Speaker 1: What's the big trick?

1246
01:15:18,200 --> 01:15:20,320
Speaker 3: Oh, yeah, he wasn't angry at all. He just shut

1247
01:15:20,360 --> 01:15:23,519
Speaker 3: up a village. People generally do it when they're angry

1248
01:15:23,600 --> 01:15:27,920
Speaker 3: or drunk. That is why there is at a great

1249
01:15:28,479 --> 01:15:32,680
Speaker 3: saying in Hebrew. You can judge a person even if

1250
01:15:32,720 --> 01:15:33,559
Speaker 3: you don't know Hebrew.

1251
01:15:33,680 --> 01:15:35,960
Speaker 1: You will. You will hear how similar the words are.

1252
01:15:36,479 --> 01:15:43,559
Speaker 3: Bikiso, picasso, becoso right sounds similar. Quiso means in his pocket,

1253
01:15:44,120 --> 01:15:51,160
Speaker 3: by his pocket, picasso by his anger, bekoso by his cup.

1254
01:15:52,280 --> 01:15:55,160
Speaker 3: The three ways to judge a person's character or how

1255
01:15:55,200 --> 01:15:59,160
Speaker 3: they act in monetary matters, how they act when they're angry,

1256
01:15:59,680 --> 01:16:01,719
Speaker 3: and how they act when they drink.

1257
01:16:02,800 --> 01:16:06,280
Speaker 1: You pass those three tests, you're okay.

1258
01:16:06,400 --> 01:16:12,960
Speaker 3: Most people flunk all three. And so that is a

1259
01:16:13,080 --> 01:16:17,240
Speaker 3: very powerful thing that he condemned them. And here comes

1260
01:16:17,240 --> 01:16:20,240
Speaker 3: a word which is inexplicable in English but is great

1261
01:16:20,320 --> 01:16:27,080
Speaker 3: in Hebrew, dufta dufka. During their anger. He does not

1262
01:16:27,200 --> 01:16:31,160
Speaker 3: allow anger to be an excuse. He doubles the condemnation.

1263
01:16:31,760 --> 01:16:36,599
Speaker 3: Look how they act when they're angry. That's good. Bravo

1264
01:16:36,760 --> 01:16:44,439
Speaker 3: to Jacob verse seven. Cursed be their anger, he see.

1265
01:16:45,120 --> 01:16:50,880
Speaker 3: Cursed be their anger so fierce and their wrath so relentless.

1266
01:16:52,120 --> 01:16:52,880
Speaker 1: Boy, I'll tell you that.

1267
01:16:52,880 --> 01:16:55,519
Speaker 3: Should have been quoted, should be consistently quoted in the

1268
01:16:55,600 --> 01:17:01,400
Speaker 3: United States. Cursed be their anger, Divide them and Jacob

1269
01:17:01,880 --> 01:17:03,400
Speaker 3: scatter them in Israel.

1270
01:17:06,720 --> 01:17:08,479
Speaker 1: Ah this I need to read to you.

1271
01:17:20,760 --> 01:17:25,639
Speaker 3: This is from a later Jewish commentator, the Ake dot Yitzchak.

1272
01:17:26,080 --> 01:17:29,360
Speaker 3: Jacob here hotters a truth which Aristotle has publicized in

1273
01:17:29,400 --> 01:17:35,440
Speaker 3: his Ethics. Anger and temper, though undesirable qualities, may sometimes

1274
01:17:35,520 --> 01:17:40,519
Speaker 3: prove useful in arousing the Heroican man. Soldiers in battle

1275
01:17:40,560 --> 01:17:43,440
Speaker 3: are spurred to bravery and couraged by anger and indignation.

1276
01:17:44,120 --> 01:17:47,559
Speaker 3: This idea is also expressed in the text Isaiah sixty

1277
01:17:47,600 --> 01:17:50,160
Speaker 3: three to five. Mine own arm brought salvation unto me,

1278
01:17:50,240 --> 01:17:53,240
Speaker 3: and my fury it upheld me. In other words, anger

1279
01:17:53,280 --> 01:17:57,160
Speaker 3: and extremes is detrimental, but in moderation can be useful.

1280
01:17:57,560 --> 01:18:00,240
Speaker 3: I mean, if you don't get it all angry over Rwanda,

1281
01:18:00,520 --> 01:18:04,040
Speaker 3: there's something morally wrong with you. Anger is not wrong,

1282
01:18:04,680 --> 01:18:08,280
Speaker 3: it is what is done with it. Jacob had the

1283
01:18:08,360 --> 01:18:11,360
Speaker 3: same idea in mind. It was advisable that the qualities

1284
01:18:11,360 --> 01:18:14,040
Speaker 3: of anger and passion that had been concentrated in shim

1285
01:18:14,120 --> 01:18:16,520
Speaker 3: On and Leavy should be dispersed.

1286
01:18:16,080 --> 01:18:18,519
Speaker 1: Among all the tribes of Israel. So you see what

1287
01:18:18,560 --> 01:18:19,000
Speaker 1: he says.

1288
01:18:19,360 --> 01:18:22,559
Speaker 3: I will divide them in Jacob, that's Israel, and scatter

1289
01:18:22,640 --> 01:18:25,920
Speaker 3: them in Israel, get it, I will scatter your trait.

1290
01:18:27,520 --> 01:18:30,599
Speaker 3: And there's an x amount of rage among the tribes,

1291
01:18:30,840 --> 01:18:33,000
Speaker 3: but too much of it got into shim On and Leavy.

1292
01:18:33,400 --> 01:18:35,160
Speaker 3: On the other hand, some of the others are a

1293
01:18:35,200 --> 01:18:37,960
Speaker 3: little milk toasty, so we will give them some of

1294
01:18:38,000 --> 01:18:41,680
Speaker 3: your anger. All of them would share some of it.

1295
01:18:41,720 --> 01:18:45,240
Speaker 3: Isn't this an interesting theory? A little spread everywhere would

1296
01:18:45,280 --> 01:18:48,440
Speaker 3: prove useful, but if concentrated in one place, would be dangerous.

1297
01:18:49,720 --> 01:18:54,280
Speaker 3: And this is what Simpson Ruphile Hirsch, the German modern

1298
01:18:54,360 --> 01:18:59,080
Speaker 3: Orthodox thinker, wrote, The dangers of extremism are particularly great

1299
01:18:59,120 --> 01:19:01,839
Speaker 3: at the height of a nation's power, when he united

1300
01:19:01,840 --> 01:19:05,600
Speaker 3: and strong public can easily be influenced by the headstrong

1301
01:19:05,680 --> 01:19:10,439
Speaker 3: policies of two mighty tribes into an excessive display of zeal.

1302
01:19:11,000 --> 01:19:12,680
Speaker 3: But this is not the case when the nation is

1303
01:19:12,720 --> 01:19:16,960
Speaker 3: scattered and divided in exile, suffering from persecution and reviled

1304
01:19:17,000 --> 01:19:21,000
Speaker 3: by others. Then, in other words, if you're a united

1305
01:19:21,120 --> 01:19:25,839
Speaker 3: nation in your own land and powerful, anger is a problem.

1306
01:19:26,400 --> 01:19:30,400
Speaker 3: But if you're dispersed and weak, well, as he writes,

1307
01:19:30,520 --> 01:19:33,160
Speaker 3: then the Jew peddling his wares from house to house

1308
01:19:33,640 --> 01:19:36,599
Speaker 3: stands in need of that ingredient of zeal and passion

1309
01:19:37,080 --> 01:19:39,639
Speaker 3: to be able to cherish his national self respect and.

1310
01:19:39,600 --> 01:19:40,920
Speaker 1: Look down on his tormentors.

1311
01:19:41,479 --> 01:19:44,080
Speaker 3: The Holy One blessed be he, that is people a

1312
01:19:44,160 --> 01:19:47,559
Speaker 3: kindness by scattering the tribes of Shimouhn and Lavy among

1313
01:19:47,600 --> 01:19:49,640
Speaker 3: the rest of the House of Israel, so that all

1314
01:19:49,720 --> 01:19:52,320
Speaker 3: its members should share some of that badly needed courage

1315
01:19:52,320 --> 01:19:55,160
Speaker 3: and zeal and Jewish pride even after the destruction of

1316
01:19:55,200 --> 01:19:59,880
Speaker 3: its state. Written by a modern Orthodox, the founder of

1317
01:20:00,040 --> 01:20:02,880
Speaker 3: what is called modern Orthodoxy, what are.

1318
01:20:02,840 --> 01:20:05,840
Speaker 1: We up to? Thank you? Always depend on you. You

1319
01:20:05,960 --> 01:20:08,080
Speaker 1: owe Judah.

1320
01:20:08,280 --> 01:20:12,280
Speaker 3: Your brothers shall praise, Your hands shall be on the

1321
01:20:12,400 --> 01:20:16,240
Speaker 3: nape of your foes. Judah gets the best, the best

1322
01:20:16,320 --> 01:20:21,439
Speaker 3: one except for Joseph. Your hand, your father sons shall

1323
01:20:21,520 --> 01:20:26,200
Speaker 3: bow low to you. Judah is a lion's whelp. We

1324
01:20:26,240 --> 01:20:28,479
Speaker 3: all use welp every day, so I didn't even think

1325
01:20:28,520 --> 01:20:31,720
Speaker 3: it was necessary to translate. What word do you have,

1326
01:20:33,720 --> 01:20:38,280
Speaker 3: cub young lion? Cave's a young lion? Oh pray, Oh pray,

1327
01:20:38,360 --> 01:20:41,640
Speaker 3: my son, have you grown? He crouches like down, like

1328
01:20:41,680 --> 01:20:44,080
Speaker 3: a line by those he get lion of Judah, like

1329
01:20:44,120 --> 01:20:46,639
Speaker 3: the king of beasts who dare rouse him. The scepter

1330
01:20:46,760 --> 01:20:49,920
Speaker 3: shall not depart from Judah, nor the ruler's staff from

1331
01:20:49,920 --> 01:20:53,000
Speaker 3: between his feet, so that tribute shall come to him,

1332
01:20:53,280 --> 01:20:57,080
Speaker 3: and the homage of people's be his. He tethers his

1333
01:20:57,200 --> 01:21:00,600
Speaker 3: ass to a vine. His ass is full to ane.

1334
01:21:00,880 --> 01:21:03,720
Speaker 3: He gets really carried away now, Jacob. He washes in

1335
01:21:03,760 --> 01:21:06,960
Speaker 3: his garment and wine, his robe and blood of grapes.

1336
01:21:07,479 --> 01:21:10,080
Speaker 3: His eyes are darker than wine. His teeth are whiter

1337
01:21:10,120 --> 01:21:10,599
Speaker 3: than milk.

1338
01:21:11,000 --> 01:21:16,200
Speaker 1: He liked Judah. In case he missed the point the uh, yeah,

1339
01:21:16,240 --> 01:21:17,719
Speaker 1: I think you can tell that is correct.

1340
01:21:18,080 --> 01:21:23,720
Speaker 3: On Judah, Well you know what I may I could break.

1341
01:21:24,000 --> 01:21:31,559
Speaker 3: We have five minutes, okay, on Judah? Why does he

1342
01:21:31,680 --> 01:21:34,920
Speaker 3: like Judah? Let's look at thirty seven twenty six. Please

1343
01:21:35,000 --> 01:21:45,120
Speaker 3: for a moment. Why did Judah earn these accolades? Thirty

1344
01:21:45,160 --> 01:21:48,479
Speaker 3: seven twenty six? When the brothers are deciding what to

1345
01:21:48,560 --> 01:21:53,599
Speaker 3: do with Joseph, he says, Then Judah said to his brothers,

1346
01:21:53,600 --> 01:21:56,120
Speaker 3: what do we gain by killing our brother and coming

1347
01:21:56,200 --> 01:21:59,080
Speaker 3: up covering up his blood? Com let's sell him to

1348
01:21:59,080 --> 01:22:02,360
Speaker 3: the Ishmaelites. Let us not do away with him ourselves.

1349
01:22:02,439 --> 01:22:05,599
Speaker 3: After all, he is our brother, our own flesh. He

1350
01:22:05,640 --> 01:22:09,120
Speaker 3: talked them out of killing him. Okay, you see how

1351
01:22:10,000 --> 01:22:12,120
Speaker 3: everybody gets his come up, and it's at the end

1352
01:22:12,520 --> 01:22:21,920
Speaker 3: in these things. Forty three eight Please, how does Jacob know, Well,

1353
01:22:21,960 --> 01:22:24,120
Speaker 3: there's no source in the Torah for how he knows.

1354
01:22:25,120 --> 01:22:28,040
Speaker 3: The suspicion is that over the course of seventeen years

1355
01:22:28,080 --> 01:22:36,240
Speaker 3: with them, somebody snitched. Maybe Judah told them.

1356
01:22:35,080 --> 01:22:40,360
Speaker 1: We don't know, We just don't know. Forty three eight

1357
01:22:40,400 --> 01:22:41,400
Speaker 1: and nine. Please.

1358
01:22:42,600 --> 01:22:45,880
Speaker 3: Then Judah said to his father Israel, send the boy

1359
01:22:45,920 --> 01:22:48,479
Speaker 3: in my care. Remember when they came back to convince

1360
01:22:48,720 --> 01:22:51,439
Speaker 3: that Jacob to send Benjamin back because.

1361
01:22:51,240 --> 01:22:52,559
Speaker 1: The ruler wanted him.

1362
01:22:52,840 --> 01:22:56,600
Speaker 3: Who was it that became a spokesman for the brothers Judah?

1363
01:22:56,720 --> 01:22:59,360
Speaker 1: Okay, so he is clearly getting a big role.

1364
01:23:00,560 --> 01:23:19,160
Speaker 9: Eh Now, I will read to you from plout the Reform.

1365
01:23:19,240 --> 01:23:22,160
Speaker 3: Joseph had always had the deep affection of his father,

1366
01:23:22,240 --> 01:23:25,479
Speaker 3: whose grateful words pronounce praise and blessing and form a

1367
01:23:25,520 --> 01:23:28,439
Speaker 3: fitting summary of the life of his great son. The

1368
01:23:28,520 --> 01:23:32,920
Speaker 3: ultimate focus, however, is on Judah. It is through him

1369
01:23:32,960 --> 01:23:36,840
Speaker 3: that God's mysterious designs will be carried on. When the

1370
01:23:36,880 --> 01:23:40,519
Speaker 3: poem turns to Judah, it turns resolutely to the future.

1371
01:23:41,520 --> 01:23:44,320
Speaker 3: It may not in its enigmatic silo passage.

1372
01:23:45,000 --> 01:23:47,519
Speaker 1: I didn't speak of that to you speak of the

1373
01:23:47,600 --> 01:23:50,760
Speaker 1: end of time, but it does reach into days to come.

1374
01:23:51,439 --> 01:23:54,519
Speaker 3: At whatever period these standars were composed. In other words,

1375
01:23:54,560 --> 01:23:57,920
Speaker 3: either at the time or later, they looked forward in

1376
01:23:58,040 --> 01:24:01,120
Speaker 3: the sense of prophecy, and in the light of history,

1377
01:24:01,160 --> 01:24:04,640
Speaker 3: the prophecy turned out to be remarkably accurate. It was

1378
01:24:04,760 --> 01:24:09,480
Speaker 3: Judas tribe, so I were called Jews, that survived destruction

1379
01:24:09,640 --> 01:24:13,040
Speaker 3: and deportation by the Babylonians in five eighty six BCE,

1380
01:24:14,160 --> 01:24:17,840
Speaker 3: and that provided continuity for the children of Israel. It

1381
01:24:17,960 --> 01:24:21,720
Speaker 3: was from Judah that the Jew took his name. So

1382
01:24:21,760 --> 01:24:28,800
Speaker 3: the prophecy turns out to have been accurate. Let me

1383
01:24:28,920 --> 01:24:30,240
Speaker 3: just see, we.

1384
01:24:30,160 --> 01:24:33,799
Speaker 1: Have two minutes. I can't finish the chapter in two minutes,

1385
01:24:34,360 --> 01:24:38,479
Speaker 1: even if I did it in the Dobbning manner. No

1386
01:24:41,240 --> 01:24:47,320
Speaker 1: lack of his brother. So we will continue next week.

1387
01:24:47,439 --> 01:24:48,760
Speaker 1: Thank you all very much for coming.

1388
01:24:49,760 --> 01:24:52,360
Speaker 2: I'm tomorrow's Sunday fireside chat.

1389
01:24:53,240 --> 01:24:57,439
Speaker 4: Alan Estrin, who was my friend for thirty years, very dear,

1390
01:24:57,720 --> 01:25:02,120
Speaker 4: close friend, the one and producer of my radio show

1391
01:25:02,520 --> 01:25:06,920
Speaker 4: for many years, is the person who came up with

1392
01:25:06,960 --> 01:25:10,559
Speaker 4: the idea. And Alan is known to many of you

1393
01:25:11,000 --> 01:25:13,280
Speaker 4: who know my radio show is the Living Martyr. It's

1394
01:25:13,320 --> 01:25:16,559
Speaker 4: a funny nickname that he actually developed on his own,

1395
01:25:17,200 --> 01:25:21,200
Speaker 4: but it was so fitting. It's really it stayed and

1396
01:25:22,320 --> 01:25:25,479
Speaker 4: how many years ago it was on a listener cruise.

1397
01:25:26,720 --> 01:25:29,400
Speaker 4: I've been taking cruises with my listeners for now about

1398
01:25:29,439 --> 01:25:33,960
Speaker 4: twenty five years, and from Antarctica to the North Sea,

1399
01:25:34,040 --> 01:25:38,679
Speaker 4: I mean literally all over the world, every continent on

1400
01:25:38,680 --> 01:25:39,719
Speaker 4: one of those cruises.

1401
01:25:40,240 --> 01:25:40,919
Speaker 1: What happened?

1402
01:25:41,479 --> 01:25:45,200
Speaker 2: Join us tomorrow to hear more on Timeless Wisdom with

1403
01:25:45,360 --> 01:25:49,799
Speaker 2: Dennis Prager. Visit Denispragger dot com for thousands of hours

1404
01:25:49,800 --> 01:25:53,559
Speaker 2: of Dennis's lectures, courses, and classic radio programs, and to

1405
01:25:53,640 --> 01:26:00,920
Speaker 2: purchase Dennis Prager's Rational Bibles. We want to take just

1406
01:26:00,960 --> 01:26:03,320
Speaker 2: a second to thank the team at Life Audio for

1407
01:26:03,360 --> 01:26:06,320
Speaker 2: their partnership with us on the podcast. Go to lifeaudio

1408
01:26:06,400 --> 01:26:09,280
Speaker 2: dot com to find dozens of other faith centered podcasts

1409
01:26:09,280 --> 01:26:12,839
Speaker 2: and their network, including shows about prayer, Bible study, parenting,

1410
01:26:13,160 --> 01:26:13,679
Speaker 2: and more.