Full Transcript
https://www.youtube.com/watch?v=n_RkpLw3iBc
[00:05] Welcome back to the podcast.
[00:07] My name is Aaron Sokal and you're watching Parsha Inspired.
[00:13] Isaiah 49:6 asks the Jewish people to return to the land and be a light to the nations.
[00:19] What sort of religious upbringing did your father give you?
[00:22] Oh, we were Swiss Reformed.
[00:24] And did he make you attend church regularly?
[00:26] Oh, well, that that was quite natural.
[00:28] Yes. Every boy did run to to to church on Sunday.
[00:30] Yes.
[00:32] And did you believe in God? Oh, yes.
[00:34] Do you now believe in God?
[00:38] Now? Difficult to answer.
[00:42] I know.
[00:45] I needn't I don't need to believe.
[00:46] I know.
[00:51] Dr. Carl Jung in his book Modern Man in Search of the Soul writes
[00:54] that in the past 30 years many men from all corners of the globe have come
[01:01] from all corners of the globe have come to seek my advice.
[01:03] to seek my advice.
[01:05] I have treated sick people by the hundreds.
[01:08] Many of them in the second half of their lives.
[01:11] There was not one whose problem was not due to a depressing religious outlook on life.
[01:17] It is possible to state with certainty that each one of them had sickened due to the giving up on that which religion provides to the believer.
[01:29] And they were only cured if they returned to recognizing religion.
[01:35] Welcome back to the podcast.
[01:37] My name is Aaron Sokal and you're watching Parsha Inspired.
[01:39] Isaiah 49:6 asks the Jewish people to return to the land and be a light to the nations.
[01:47] The question why do we need the Jews to return in order to be a light to the nations?
[01:51] Why can't they simply be in exile and spread the light of Torah.
[01:57] So, let's dive in.
[02:01] the light of Torah.
[02:01] So, let's dive in.
[02:04] In the beginning, God created the heaven and the earth.
[02:07] Now, if the Torah is a book of instructions for the Jewish people, the commentators ask, then why did it not begin with a commandment for the Jewish people to fulfill?
[02:19] Now, their answer demonstrates the universality of the Torah in that the question itself is misleading.
[02:30] The Torah is not intended solely for the Jewish people, but for all mankind.
[02:34] The Torah, therefore, in its opening sentence, intends to address not one section of humanity, but all thinking creature.
[02:43] The creator is saying to mankind, "Know that I have brought all of existence into being and that I am to be worshipped."
[02:54] This opening sentence calls to all mankind to recognize the creator.
[02:59] The Torah is neither a book of history nor of science,
[03:03] nor of science, nor even of philosophy, though it contains elements of each.
[03:08] It is a guide to life, a vital presentation for conduct in any situation which intends to give meaning to a person's journey through this world.
[03:20] The word Torah means teaching.
[03:24] The English word Bible means book, and even though it may be the book par excellence, it would still denote merely a book without further connotations.
[03:37] The word Torah, however, indicates its function, the teaching of duties to mankind.
[03:43] Since all mankind is included in the scope of the Torah, how do we derive the respective roles of the Jew and the non-Jew?
[03:53] What is the purpose of this distinction?
[03:56] Mankind was presented with moral obligations from the moment of its creation.
[03:58] Man was bidden by God to keep seven laws which form the basis for a
[04:05] seven laws which form the basis for a well-functioning society.
[04:07] These seven laws were given to Noah.
[04:09] This being the permanent share of truth containing both spiritual and material benefits appropriate to them.
[04:18] These laws, if kept in the proper manner, bring to those who keep them the reward associated with true fulfillment of the divine will.
[04:28] They apply equally to all nations without any prejudice or distinction and thus they set out a new and harmonious basis for the running of society.
[04:40] Relationships between man and God, between man and man, and between man and his fellow creatures are all included in their scope, strengthening moral qualities and imbuing existence with purpose and beauty.
[04:56] The complex world of today is an anxious search for consensus, for guiding principles which can gain the goodwill of everyone.
[05:06] goodwill of everyone.
[05:09] And this will bring us to a time as described in Zephaniah.
[05:11] Let's have a look.
[05:14] For then, I will turn to the nations in a clear [music] language that they may all call upon the name of the Lord to serve him [music] with one voice.
[05:18] Zephaniah 3:9.
[05:25] And all flesh will call upon your name.
[05:29] All who now dwell in confusion will recognize and know you.
[05:34] For to you, every knee will bow and every tongue will swear and all will take upon themselves the yoke of your kingdom.
[05:44] This we say in prayer.
[05:46] Now, in recent years, a wide cross-section of the world's population has experienced a religious revival.
[05:56] This has occurred after strenuous attempts to distance themselves from belief in God during an era when technology appeared to reign supreme.
[06:07] technology appeared to reign supreme.
[06:09] Now, in the 19th century, following the Industrial Revolution and the Napoleonic Wars, science broke down barriers in the understanding of the workings of nature.
[06:20] Thus, in the rush of novelties, there came to mind the feeling that all the questions of life had been answered.
[06:27] A new religion of science arose to displace belief in God.
[06:32] In our own century, the rise of communism, [music] we all remember, set in motion a chain of events which have all but been removed,
[06:42] but their goal was to remove faith from centuries where it had been strong.
[06:48] The commercialization of the West has introduced a materialistic scale of values to areas of life where they were never known before.
[06:58] However, the realization is spreading that scientific and political systems also cannot provide the answers to fundamental questions,
[07:09] fundamental questions, and that this shortcomings creates
[07:11] and that this shortcomings creates unease and dissatisfaction.
[07:14] unease and dissatisfaction.
[07:17] Thus, humanity is coming once again towards a recognition of the creator.
[07:20] towards a recognition of the creator.
[07:22] The general public themselves are searching for a path which will have
[07:25] searching for a path which will have genuine meaning
[07:28] genuine meaning for their lives, and through which they
[07:30] for their lives, and through which they can realize their spiritual dimension in
[07:33] can realize their spiritual dimension in addition to their more obvious physical
[07:36] addition to their more obvious physical one.
[07:37] one.
[07:38] Now, therefore,
[07:40] therefore, there are some who have attached themselves to formal religions and also
[07:41] themselves to formal religions and also many who are still searching.
[07:44] many who are still searching.
[07:47] But all share the common goal of spiritual fulfillment.
[07:50] But all share the common goal of spiritual fulfillment.
[07:52] It is clear that if a way could be shown to them by which
[07:55] if a way could be shown to them by which their need for basic beliefs and duties
[07:57] their need for basic beliefs and duties could be satisfied, they would realize
[08:00] could be satisfied, they would realize its worth immediately.
[08:02] its worth immediately. The commandments incumbent on all mankind have this
[08:06] incumbent on all mankind have this capability and if they were to be
[08:08] capability and if they were to be explained, then people would take upon
[08:11] explained, then people would take upon themselves to observe them.
[08:13] themselves to observe them.
[08:16] This instruction to the Jews takes on responsibility for spreading the truth of the seven Noahide laws.
[08:21] of the seven Noahide laws.
[08:23] In the words of the Midrash that the Jews are held accountable if they do not inform the world of the divinity of the Lord.
[08:29] inform the world of the divinity of the Lord.
[08:31] Lord.
[08:33] Now, furthermore, Maimonides in his book of commandments quotes this Sifrei, this Midrash to Deuteronomy 3:23.
[08:40] We have already explained that this commandment of loving God involves calling upon all mankind to worship him and to believe in him.
[08:49] calling upon all mankind to worship him and to believe in him.
[08:52] This is one of the positive commandments.
[08:54] It's actually positive commandment number three, which is incumbent on every Jew.
[08:59] which is incumbent on every Jew.
[09:01] If all this is so clearly stated, then we may ask why is it that so few people are engaged in these duties, even aware of them.
[09:07] are engaged in these duties, even aware of them.
[09:10] In fact, there've always been a
[09:12] of them.
[09:14] In fact, there've always been a small number of people who involve themselves in these concepts.
[09:17] One in particular who lived in the 19th century took it upon himself to do so and made it his life's work.
[09:22] He was Rabbi Elio Benamozegh.
[09:25] Now, he was born in Italy and he was the author of Israel and Humanity, in which he explains the problem.
[09:36] And he does it like this.
[09:39] Since Judaism in exile expected the realization of her purpose only in the distant future, it rested upon her to warn those who kept her laws of the dangers that might await for them on the long and hard journey in order to strengthen the resolve to fulfill their task when the proper time arose.
[10:01] To this end, the idea was formed that it was best for Judaism to distance herself from all that was likely to turn her people away from the desired goal.
[10:15] people away from the desired goal.
[10:16] Now, therefore,
[10:18] therefore, in our times, there exists a much greater degree of religious tolerance than ever before.
[10:23] Each man is allowed to cherish and develop his own ideas.
[10:28] Therefore, now it is upon us to address ourselves to this task in a straightforward manner under the guidance of our great spiritual leaders whose perception is such as to avert any danger of untold influences.
[10:44] The result that might flow from this effort can be anticipated from the many statements of non-Jewish philosophers of the influence of Judaic thought in general.
[10:59] Uh as for instance, the French philosopher Reinach.
[11:04] Where he writes, "One cannot deny that the Jews have many hidden talents more than all the nations of the world.
[11:11] They are born dispersed across many lands, yet they are men excelling in
[11:17] Yet they are men excelling in literature, literature, philosophy, and research.
[11:22] Humanity received from the ancient world three teachers.
[11:29] The Jews, teachers of faith, character, and ethics.
[11:33] The Greeks, teachers of wisdom.
[11:35] The Romans, teachers of law.
[11:37] From the Greeks and Romans, we have learnt all there is to learn.
[11:42] And having completed their tasks, they vanished.
[11:46] But the Jews have remained.
[11:48] And this is a sign that we need their law, and that we have much to learn from them.
[11:55] That's his words.
[11:58] Now, one [snorts] of the greatest religious mysteries that has confronted mostly the non-Jewish world is the influence of Judaism on other descendants of Abraham, his son Ishmael, and his grandson Esau, or Esau.
[12:14] Both of these carried on campaigns directed in a certain way against idol
[12:19] directed in a certain way against idol worship.
[12:21] worship, through their religion of Islam and through their religion of Islam and Christianity.
[12:24] However, they distorted Judaism's teachings in a fashion which negates the Torah, though deriving from a source of truth.
[12:34] In particular, they did not take upon themselves the commandments of the Torah, even in the Noahide sense in which they existed at that time.
[12:45] Rabbi Ben Amozegh wrote in his book, The Jew, Who is he? What is he? in a response to a non-Jew who inquired the correct way showing the necessary preconditions.
[13:00] And he wrote, In order to recognize the truth, in order to find favor in the eyes of God, we have no need to convert to Judaism as you think, to take upon yourself the many commandments of the Torah.
[13:18] In our hands has been placed a religion which is for all mankind,
[13:21] which is for all mankind, a special religion that non-Jews should accept for themselves.
[13:28] accept for themselves.
[13:29] Through which they may gain the world to come and find favor in God's eyes.
[13:34] favor in God's eyes.
[13:34] As did our own forefathers before the giving of the Torah.
[13:39] giving of the Torah.
[13:41] Now, how is one able to understand that the true religion which God gave to all mankind began just from the time of Moses and is stamped with the mark of specific people?
[13:53] specific people?
[13:53] That seems like a contradiction. No.
[13:55] You should know that God's plan is a wider nature and that the religion of humanity is none other than that of the sons of Noah.
[14:07] The explanation of this phrase is not that Noah himself was the proponent of these laws, but that they were called by his name because during his lifetime the covenant between God and man
[14:22] the covenant between God and man concerning the commandments was made.
[14:26] concerning the commandments was made.
[14:28] This is the religion that Israel has guarded over
[14:29] guarded over in order to pass it on to the nations of the world.
[14:34] the world.
[14:34] This is the path that you should follow.
[14:36] This is the path that you should follow.
[14:38] Efforts should be made to spread its knowledge as is demanded of me
[14:41] knowledge as is demanded of me without coming to desire the Torah of
[14:44] without coming to desire the Torah of Moses, which is the private duty of the
[14:46] Moses, which is the private duty of the Jewish people.
[14:48] Jewish people.
[14:48] Now, the religions of Christianity and Islam
[14:50] Islam for they in the main are based on the
[14:52] for they in the main are based on the denial of
[14:54] denial of the Torah of Moses, even though one may
[14:55] the Torah of Moses, even though one may also find good ideas and beliefs in them.
[15:00] them.
[15:02] They still deny the Torah.
[15:06] Thus, even though Christianity and Islam have spread belief in God
[15:08] even though Christianity and Islam have spread belief in God a greed in a distorted manner, this
[15:11] a greed in a distorted manner, this stems according to Rabbi Ben Amozegh
[15:14] stems according to Rabbi Ben Amozegh from the Jewish obligations to spread such belief.
[15:16] from the Jewish obligations to spread such belief.
[15:18] such belief.
[15:20] Without this basis in Judaism, these
[15:22] Without this basis in Judaism, these religions would not have been successful.
[15:25] religions would not have been successful as they have been in reducing the worship of false gods.
[15:32] As if this were so, why were those who were influenced by Judaism themselves the greatest persecutors and inflicters of suffering on the Jews?
[15:44] Great harm was caused by idolaters, but not as great as that by Christians and Muslims.
[15:51] The thought arises that perhaps the suffering that was wrought by them bears [clears throat] some relation to precisely this duty of the Jews to spread belief in God among the nations.
[16:05] That if we had carried it forward to the extent of making resident gentiles observers of the seven laws out of the Romans and the Arabs, then these other religions would never have arisen to cause so much confusion and pain.
[16:24] and pain.
[16:27] It is well known that in the early stages of Christianity, there was strong Jewish influence on Roman society to the extent that many eyes were opened to the emptiness of idol worship.
[16:37] The same is true for the Arabs.
[16:39] In the days of Muhammad, many searched after the true faith, but were prevented by early Christians and Muslims who distorted the truth to form their own structures.
[16:54] Now, another example to this occurred in the spiritual vacuum which followed on the collapse of the false gods of Japan at the close of World War II.
[17:08] Many searching people in that era were caught by Christian missionaries.
[17:13] It is not too much to suppose that if appropriate actions had been taken, they would have become a Ger Toshav, resident gentiles, a Noahide.
[17:26] a Noahide.
[17:30] Rabbi Benamozegh tells the story of a group of people in southern France.
[17:35] who built a settlement near on the basis of the seven Noahide laws, Israel and humanity.
[17:41] They called themselves children of Noah.
[17:44] This furnishes proof that an effort to spread these truths in the world can meet with success in a time when such of humanity has lost the path.
[17:54] We owe it to them to make the attempt.
[17:58] Now, what we're going to be doing is try to try to show the basic ideas which we the gentile needs to know and to clarify the practical laws in order to ease his task in finding the true fulfilling way.
[18:13] It has also strengthened those who already involved in keeping the commandments addressed to the non-Jews.
[18:18] We also wish in this video to explain our own Jewish people the true Torah attitudes to the
[18:26] People, the true Torah attitudes to the nations of the world.
[18:29] Nations of the world and their role in the divine scheme.
[18:34] And their role in the divine scheme.
[18:36] Our great leaders today have perceived that these times are close to the coming of Messiah.
[18:41] Therefore, there was now a greater duty than in the past to be involved in the spreading of the light of Torah so that in the end of days all people will return and recognize the truth.
[18:53] The commentator Reb Yitzchaki, Rashi, explains on the verse Shema Yisrael, Hashem Eloheinu, Hashem Echad.
[19:02] Hear, O Israel, the Lord is our God, the Lord is one.
[19:08] Deuteronomy chapter 6, verse 4.
[19:14] That today the Lord is our God and not the God of the idol worshipers.
[19:20] But in the future, he will be one God.
[19:24] Namely, that all will recognize him as the one
[19:28] that all will recognize him as the one and true God.
[19:29] and true God.
[19:31] As it is said,
[19:32] on that day, he will be one and his name will be one.
[19:35] he will be one and his name will be one.
[19:35] Zechariah 14:9.
[19:38] Zechariah 14:9.
[19:38] Well, that completes the introduction.
[19:41] Well, that completes the introduction.
[19:41] Now, let's get into chapter 1.
[19:43] What does it mean that the Jews are a light to the nation?
[19:49] One particular task of the Jewish people is to serve as a light unto the nations, as it says in Isaiah 42:6.
[19:57] Upon the Jewish people rests the responsibility to guard the Torah in the midst of humanity as a priesthood among God's people.
[20:06] To guard it as a holy nation, to remain in a holy state without becoming involved in the falsehoods of other religions and other nations, guarding with their lives the holiness of man.
[20:22] Now, the Torah and the fulfillment of this divine will are the real basic elements in the life
[20:28] are the real basic elements in the life of man, the very ground he walks on.
[20:32] of man, the very ground he walks on. It does not depend on changing values.
[20:36] It does not depend on changing values. The Jewish people are pledged to stand
[20:38] The Jewish people are pledged to stand firm as its messengers, informing all
[20:41] firm as its messengers, informing all the nations both by word and by action,
[20:45] the nations both by word and by action, that it is God who rules the world and
[20:47] that it is God who rules the world and God who is good and does good for all
[20:50] God who is good and does good for all creations. That if we would simply do
[20:52] creations. That if we would simply do his will, then we would receive in
[20:56] his will, then we would receive in abundance all those things which people
[20:58] abundance all those things which people consider are blessings.
[21:01] consider are blessings. And that our undertaking to serve God
[21:03] And that our undertaking to serve God would give us a basis upon which we
[21:06] would give us a basis upon which we could build our lives.
[21:09] could build our lives. What we just read
[21:10] What we just read was written by Rav Samson Raphael Hirsch
[21:13] was written by Rav Samson Raphael Hirsch in his 19 letters in the
[21:16] in his 19 letters in the in Germany in the last century.
[21:18] in Germany in the last century. His words find illustration in the
[21:21] His words find illustration in the earliest events in the history of the
[21:23] earliest events in the history of the Jews.
[21:24] Jews. The efforts of Abraham to influence the
[21:26] The efforts of Abraham to influence the people of his generation
[21:28] people of his generation to recognize God in his education of his
[21:30] to recognize God in his education of his son Isaac to follow this path, the first
[21:33] son Isaac to follow this path, the first child to be brought up to do so in the
[21:37] child to be brought up to do so in the world of idolatry.
[21:39] world of idolatry. In turn, Isaac taught Jacob to instill
[21:41] In turn, Isaac taught Jacob to instill into the nations the concept of true God
[21:43] into the nations the concept of true God as Maimonides explains in the laws of
[21:45] as Maimonides explains in the laws of idolatry. So, there's a pattern here.
[21:49] idolatry. So, there's a pattern here. Now, how did this all begin? When
[21:51] Now, how did this all begin? When [clears throat] Abraham was 40 years
[21:52] [clears throat] Abraham was 40 years old, he recognizes his creator.
[21:55] old, he recognizes his creator. With this knowledge, he began to answer
[21:58] With this knowledge, he began to answer the people of his city or Kasdim and to
[22:01] the people of his city or Kasdim and to discuss these things at length with them
[22:04] discuss these things at length with them to inform them that they were following
[22:06] to inform them that they were following the wrong path.
[22:08] the wrong path. He physically broke idols and maintained
[22:10] He physically broke idols and maintained to the people that it is proper only to
[22:13] to the people that it is proper only to worship the God of the world, to bow
[22:15] worship the God of the world, to bow down and offer sacrifices to him alone,
[22:18] down and offer sacrifices to him alone, so that all mankind
[22:20] so that all mankind should recognize him. He found it proper
[22:23] should recognize him. He found it proper to destroy idols in order to prove that
[22:25] to destroy idols in order to prove that man should not mistakenly believe in
[22:27] man should not mistakenly believe in them
[22:29] them as other gods.
[22:31] as other gods. Now, his success caused King Nimrod to
[22:34] Now, his success caused King Nimrod to desire to kill him.
[22:36] desire to kill him. >> [clears throat]
[22:37] >> [clears throat] >> But, a great miracle was wrought and
[22:39] >> But, a great miracle was wrought and Abraham survived, but was forced to go
[22:42] Abraham survived, but was forced to go to Haran,
[22:43] to Haran, where again he called out loud to the
[22:45] where again he called out loud to the world to inform them that there is but
[22:48] world to inform them that there is but one God and it's fitting to worship him
[22:51] one God and it's fitting to worship him alone. Thus, he continued from city to
[22:53] alone. Thus, he continued from city to city, kingdom to kingdom until he
[22:56] city, kingdom to kingdom until he reached the land of Canaan.
[22:58] reached the land of Canaan. Where again
[22:59] Where again he called out his message
[23:02] he called out his message as it's written
[23:04] as it's written and he called by the name of the Lord,
[23:06] and he called by the name of the Lord, the God of the universe. Genesis 21
[23:10] the God of the universe. Genesis 21 34.
[23:12] 34. When people gathered around him
[23:15] When people gathered around him and asked him for explanations
[23:17] and asked him for explanations he would explain to them each according
[23:20] he would explain to them each according to his own intellectual capabilities
[23:23] to his own intellectual capabilities until he would turn to the true path. At
[23:26] until he would turn to the true path. At one point in time, he had tens of
[23:29] one point in time, he had tens of thousands of followers, the men of
[23:31] thousands of followers, the men of Abraham's household
[23:33] Abraham's household in whose hearts he had planted the
[23:36] in whose hearts he had planted the lesson. He wrote books and passed on his
[23:39] lesson. He wrote books and passed on his knowledge to his son Isaac. Isaac then
[23:41] knowledge to his son Isaac. Isaac then taught it to his own followings and
[23:43] taught it to his own followings and passed it on his knowledge to Jacob
[23:46] passed it on his knowledge to Jacob telling him to teach as he did.
[23:49] telling him to teach as he did. Thereby strengthening the belief of
[23:52] Thereby strengthening the belief of those who were with him. Now,
[23:55] those who were with him. Now, the Sifrei in Deuteronomy 45 states that
[23:59] the Sifrei in Deuteronomy 45 states that there is a duty today to spread this
[24:01] there is a duty today to spread this as Abraham did. And Maimonides explains
[24:05] as Abraham did. And Maimonides explains the word of the Sifrei
[24:07] the word of the Sifrei as including this duty in the
[24:09] as including this duty in the commandment to love God.
[24:12] commandment to love God. If you love God
[24:14] If you love God then you would spread the word. As it is
[24:17] then you would spread the word. As it is said, Abraham, the one who loves me.
[24:20] said, Abraham, the one who loves me. The idea being in a deeper sense that he
[24:22] The idea being in a deeper sense that he called upon others to believe in God
[24:24] called upon others to believe in God because of his own great love for him.
[24:28] because of his own great love for him. So too, you should love him to the
[24:30] So too, you should love him to the extent that you will call upon others to
[24:33] extent that you will call upon others to come to him.
[24:35] come to him. The example one sets for others is just
[24:38] The example one sets for others is just as important as direct instructions
[24:41] as important as direct instructions whether in times of freedom or
[24:43] whether in times of freedom or persecution.
[24:44] persecution. As Rabbi Hirsch explains
[24:46] As Rabbi Hirsch explains in the 19 letters, letter nine.
[24:50] in the 19 letters, letter nine. If however
[24:52] If however in the midst of a world which worships
[24:54] in the midst of a world which worships wealth
[24:56] wealth and lust, Israel were to live a tranquil
[24:59] and lust, Israel were to live a tranquil life of righteousness and love it.
[25:02] life of righteousness and love it. While everywhere else in the generation
[25:04] While everywhere else in the generation of man is rapidly sinking into the
[25:07] of man is rapidly sinking into the depths of sensuality and immorality,
[25:11] depths of sensuality and immorality, Israel's sons and daughters should bloom
[25:13] Israel's sons and daughters should bloom forth
[25:15] forth in the splendor of youth, purity, and
[25:17] in the splendor of youth, purity, and innocence.
[25:18] innocence. What a powerful instrument
[25:21] What a powerful instrument for the good could Israel be.
[25:23] for the good could Israel be. This would affect mankind more quietly
[25:26] This would affect mankind more quietly and much more forcefully and profoundly
[25:29] and much more forcefully and profoundly than even our tragic record of
[25:31] than even our tragic record of suffering, which proclaims this
[25:34] suffering, which proclaims this intervention of providence in human
[25:37] intervention of providence in human affairs.
[25:39] affairs. Now, this task of teaching grows in
[25:42] Now, this task of teaching grows in importance with the approach of the end
[25:44] importance with the approach of the end of days,
[25:45] of days, as is shown by these words of Isaiah.
[25:49] as is shown by these words of Isaiah. In Isaiah 2,
[25:51] In Isaiah 2, verses 2 and 3,
[25:53] verses 2 and 3, and many people should go and say,
[25:55] and many people should go and say, "Come,
[25:56] "Come, let us go up to the mountain of the
[25:58] let us go up to the mountain of the Lord, to the house of the God
[26:00] Lord, to the house of the God of Jacob, and he will teach us of his
[26:03] of Jacob, and he will teach us of his ways, and we will walk in his path, for
[26:06] ways, and we will walk in his path, for out of Zion shall go forth the law
[26:08] out of Zion shall go forth the law and the word of the Lord from
[26:10] and the word of the Lord from Jerusalem."
[26:12] Jerusalem." There are those who express surprise
[26:15] There are those who express surprise that much interest is taken in attempts
[26:17] that much interest is taken in attempts to improve the situation of the
[26:19] to improve the situation of the non-Jewish world in this manner,
[26:21] non-Jewish world in this manner, which so many of our own people are very
[26:23] which so many of our own people are very far from keeping the Torah and its
[26:26] far from keeping the Torah and its commandments. They argue
[26:29] commandments. They argue that time would be better spent
[26:31] that time would be better spent in trying to bring the Jews themselves
[26:33] in trying to bring the Jews themselves back to the truth
[26:35] back to the truth than in winning over the nations of the
[26:37] than in winning over the nations of the world.
[26:39] world. This question
[26:40] This question has two main answers. One is, as we have
[26:43] has two main answers. One is, as we have already seen from the worlds of the
[26:45] already seen from the worlds of the Sifrei,
[26:47] Sifrei, as explained by Maimonides, that such
[26:49] as explained by Maimonides, that such activity is a definite obligation, from
[26:52] activity is a definite obligation, from which obligation to our fellow Jews does
[26:55] which obligation to our fellow Jews does not exempt us. If there's an opportunity
[26:58] not exempt us. If there's an opportunity to fulfill only one obligation, then the
[27:00] to fulfill only one obligation, then the poor of one owns community takes
[27:03] poor of one owns community takes priority. Also, there are those
[27:05] priority. Also, there are those qualities that are much more appropriate
[27:07] qualities that are much more appropriate for dialogue with their own brethren may
[27:09] for dialogue with their own brethren may devote themselves to that alone.
[27:12] devote themselves to that alone. But,
[27:14] But, the other argument is that as is well
[27:18] the other argument is that as is well known, one of the strongest factors in
[27:21] known, one of the strongest factors in inducing Jews to move away from their
[27:23] inducing Jews to move away from their own heritage is a desire to be like the
[27:26] own heritage is a desire to be like the nations of the world, the desire for
[27:29] nations of the world, the desire for assimilation.
[27:31] assimilation. The impossibility of such a course
[27:34] The impossibility of such a course is indicated by utterance of the prophet
[27:36] is indicated by utterance of the prophet Ezekiel concerning the period of
[27:39] Ezekiel concerning the period of dispersion,
[27:40] dispersion, the exile.
[27:42] the exile. And that which comes into your mind
[27:44] And that which comes into your mind shall never come about,
[27:47] shall never come about, that you say,
[27:48] that you say, "We will be like the nations, like the
[27:50] "We will be like the nations, like the families of the lands to serve wood and
[27:54] families of the lands to serve wood and stone."
[27:56] stone." Now,
[27:57] Now, historically, this is apparent from the
[27:59] historically, this is apparent from the events of the Enlightenment period in
[28:00] events of the Enlightenment period in Europe when spiritual destruction
[28:03] Europe when spiritual destruction overtook the Jews from within and
[28:05] overtook the Jews from within and without
[28:07] without because
[28:08] because of the overpowering desire to merge in
[28:11] of the overpowering desire to merge in with the nations. The Reform secular
[28:13] with the nations. The Reform secular nationalist movement also came into
[28:15] nationalist movement also came into being through the desire. The former
[28:17] being through the desire. The former said,
[28:18] said, "Be a man in public and a Jew at home."
[28:21] "Be a man in public and a Jew at home." And the latter, "The nations of the
[28:23] And the latter, "The nations of the world are called men,
[28:26] world are called men, but the Jew is not called man."
[28:29] but the Jew is not called man." Now,
[28:31] Now, these movements considered that true
[28:33] these movements considered that true knowledge was only to be found among the
[28:36] knowledge was only to be found among the philosophers
[28:37] philosophers of the non-Jewish world and therefore
[28:41] of the non-Jewish world and therefore turned away from religion completely.
[28:45] The spread of the nationalist movement
[28:49] The spread of the nationalist movement its founders
[28:50] its founders had a greater influence than those of
[28:52] had a greater influence than those of the enlightenment movement itself, since
[28:53] the enlightenment movement itself, since the latter by causing a decline in
[28:56] the latter by causing a decline in Jewish strength aroused the desire for
[28:59] Jewish strength aroused the desire for normal conditions. The nationalist
[29:01] normal conditions. The nationalist movement strove to create this
[29:04] movement strove to create this through a healthy mind and body
[29:07] through a healthy mind and body in the sense
[29:09] in the sense propounded by the enlightenment, they
[29:11] propounded by the enlightenment, they tried to create a generation that would
[29:13] tried to create a generation that would not see itself as living under
[29:17] not see itself as living under diaspora constraints. Unfortunately,
[29:19] diaspora constraints. Unfortunately, this resulted
[29:21] this resulted in an even greater simulation, since the
[29:23] in an even greater simulation, since the new Hebrew
[29:25] new Hebrew the new Hebrew culture rapidly became
[29:27] the new Hebrew culture rapidly became more English or American than Jewish.
[29:32] more English or American than Jewish. With this in mind, it is clear
[29:34] With this in mind, it is clear that if we achieve recognition of our
[29:36] that if we achieve recognition of our religious truth by the non-Jewish world,
[29:39] religious truth by the non-Jewish world, then Jewry will come to recognize the
[29:42] then Jewry will come to recognize the worth of its own philosophy
[29:44] worth of its own philosophy and act accordingly.
[29:47] and act accordingly. So, let's talk about the Torah to the
[29:49] So, let's talk about the Torah to the nations.
[29:51] nations. In Exodus, it says, "Before the giving
[29:54] In Exodus, it says, "Before the giving of the Torah, and they encamped in the
[29:56] of the Torah, and they encamped in the desert.
[29:57] desert. The Torah
[29:59] The Torah was given in an ownerless place, in the
[30:02] was given in an ownerless place, in the desert. For it had been given in the
[30:04] desert. For it had been given in the land of Israel, the nations of the world
[30:06] land of Israel, the nations of the world would say they had no part in it.
[30:10] would say they had no part in it. Therefore,
[30:11] Therefore, it was given in the desert, and anyone
[30:13] it was given in the desert, and anyone who wishes to receive it should come and
[30:16] who wishes to receive it should come and receive it."
[30:18] receive it." Midrash Mekhilta, chapter 20.
[30:21] Midrash Mekhilta, chapter 20. This passage requires deep study in the
[30:24] This passage requires deep study in the view
[30:25] view of the care taken by the rabbis of the
[30:28] of the care taken by the rabbis of the past to keep the Torah away from
[30:30] past to keep the Torah away from non-Jews
[30:31] non-Jews and the many examples in the Torah which
[30:34] and the many examples in the Torah which support this caution.
[30:37] support this caution. In fact, it says,
[30:38] In fact, it says, "A non-Jew who studies the Torah is
[30:41] "A non-Jew who studies the Torah is deserving
[30:42] deserving of death at the hands of heaven.
[30:45] of death at the hands of heaven. As it is said, the Torah which God
[30:47] As it is said, the Torah which God commanded us
[30:49] commanded us as an inheritance to us and not to them.
[30:52] as an inheritance to us and not to them. Track eight.
[30:54] Track eight. Sanhedrin 59A.
[30:57] Sanhedrin 59A. His statutes and his laws to Israel, he
[31:00] His statutes and his laws to Israel, he declared.
[31:02] declared. He did not do so to any other nation and
[31:05] He did not do so to any other nation and they do not know the laws. Praise the
[31:07] they do not know the laws. Praise the Lord. That's in Psalms 147. So,
[31:11] Lord. That's in Psalms 147. So, what's going on?
[31:13] what's going on? The Zohar, source of the wisdom of
[31:15] The Zohar, source of the wisdom of Kabbalah, the mysticism, points out at
[31:18] Kabbalah, the mysticism, points out at length the great transgression that is
[31:20] length the great transgression that is committed by passing on the Torah to
[31:22] committed by passing on the Torah to non-Jews.
[31:25] non-Jews. Any man who does not hold himself back
[31:27] Any man who does not hold himself back from handing over even the smallest
[31:30] from handing over even the smallest letter of the Torah is as if he
[31:32] letter of the Torah is as if he destroyed the world and told falsehood
[31:35] destroyed the world and told falsehood in the name of the holy one, blessed be
[31:37] in the name of the holy one, blessed be he.
[31:38] he. For everything depends on it. As it is
[31:41] For everything depends on it. As it is said, if I had not established my
[31:43] said, if I had not established my covenant day and night,
[31:46] covenant day and night, the laws of heaven and earth I would not
[31:49] the laws of heaven and earth I would not have set. Jeremiah 33:25.
[31:52] have set. Jeremiah 33:25. And also,
[31:53] And also, this is the Torah that Moses placed
[31:55] this is the Torah that Moses placed before the children of Israel.
[31:57] before the children of Israel. Deuteronomy 4:44.
[31:59] Deuteronomy 4:44. Not before the other nations. Here the
[32:02] Not before the other nations. Here the Zohar expresses the idea in terms of an
[32:05] Zohar expresses the idea in terms of an unacceptability in teaching those who
[32:07] unacceptability in teaching those who are uncircumcised.
[32:10] are uncircumcised. For all the words of the Torah are God's
[32:14] For all the words of the Torah are God's names and to teach them
[32:16] names and to teach them would bring destruction to the world. We
[32:18] would bring destruction to the world. We see the extent to which neither the
[32:20] see the extent to which neither the written nor the oral Torah should be
[32:23] written nor the oral Torah should be taught, even the Ten Commandments. As it
[32:26] taught, even the Ten Commandments. As it is said, to Israel they were given, not
[32:28] is said, to Israel they were given, not to the nations.
[32:30] to the nations. So,
[32:32] So, what are we
[32:33] what are we How do we resolve this contradiction?
[32:36] How do we resolve this contradiction? We have seen
[32:37] We have seen that there seems to stand a direct
[32:39] that there seems to stand a direct contradiction to the previous view we we
[32:41] contradiction to the previous view we we said, though the other statements
[32:44] said, though the other statements confirm this.
[32:46] confirm this. Now,
[32:47] Now, each word that came forth from the mouth
[32:49] each word that came forth from the mouth of God
[32:51] of God was split into 70 languages.
[32:54] was split into 70 languages. Rabbi Yohanan said,
[32:56] Rabbi Yohanan said, "The voice split into 70 voices for the
[32:59] "The voice split into 70 voices for the 70 basic languages in order that each
[33:02] 70 basic languages in order that each nation should hear the voice in its own
[33:05] nation should hear the voice in its own language." Midrash Rabbah to Exodus
[33:08] language." Midrash Rabbah to Exodus uh 85:19.
[33:10] uh 85:19. Now,
[33:12] Now, Moses explained the Torah in Deuteronomy
[33:15] Moses explained the Torah in Deuteronomy 1:5, which the early commentators
[33:18] 1:5, which the early commentators explained to mean that he gave its
[33:20] explained to mean that he gave its explanation in these 70 languages, and
[33:24] explanation in these 70 languages, and since the Jewish people had no use for
[33:27] since the Jewish people had no use for the 70 languages,
[33:29] the 70 languages, he must have intended each one for its
[33:32] he must have intended each one for its individual nation.
[33:35] Now,
[33:37] Now, how did Israel
[33:38] how did Israel write the Torah?
[33:40] write the Torah? On entering the land of Israel, the
[33:42] On entering the land of Israel, the Jewish people were commanded to write
[33:44] Jewish people were commanded to write the Torah on a monument on Mount
[33:47] the Torah on a monument on Mount Gerizim.
[33:48] Gerizim. Reb Judah said, "They wrote it on stone,
[33:52] Reb Judah said, "They wrote it on stone, as it is said, and they wrote all the
[33:54] as it is said, and they wrote all the words of the Torah on stones,
[33:57] words of the Torah on stones, and afterwards they plastered it over."
[34:00] and afterwards they plastered it over." Deuteronomy 23:7. Now, Rebbi Shimon
[34:03] Deuteronomy 23:7. Now, Rebbi Shimon argued, and he said to them, "According
[34:05] argued, and he said to them, "According to you, how then did the nations of that
[34:07] to you, how then did the nations of that time learn Torah?"
[34:10] time learn Torah?" As it had been covered with plaster.
[34:13] As it had been covered with plaster. Reb Judah replied, "God gave them
[34:15] Reb Judah replied, "God gave them understanding,
[34:16] understanding, and they sent their scribes who peeled
[34:19] and they sent their scribes who peeled off the plaster from the stones and
[34:22] off the plaster from the stones and carried it away.
[34:23] carried it away. From then on,
[34:25] From then on, their fate was sealed
[34:27] their fate was sealed because they could not have They could
[34:29] because they could not have They could have learned, but they did not.
[34:31] have learned, but they did not. Hence,
[34:33] Hence, we learn that in order to return the
[34:35] we learn that in order to return the nations to the true path,
[34:38] nations to the true path, one must teach them Torah.
[34:41] one must teach them Torah. The rabbis in Sanhedrin 59a
[34:44] The rabbis in Sanhedrin 59a address the contradiction.
[34:48] address the contradiction. Where it says,
[34:50] Where it says, a non-Jew who learns Torah is deserving
[34:53] a non-Jew who learns Torah is deserving of death.
[34:55] of death. Whereas Rabbi Meir said, "Where does one
[34:58] Whereas Rabbi Meir said, "Where does one learn that even a non-Jew who learns
[35:00] learn that even a non-Jew who learns Torah is compared to the high priest?
[35:03] Torah is compared to the high priest? As it is said,
[35:04] As it is said, 'Which a man should do and live by
[35:07] 'Which a man should do and live by them.' Neither priest, Levite, nor
[35:10] them.' Neither priest, Levite, nor Israelite is mentioned here, but only
[35:12] Israelite is mentioned here, but only man."
[35:14] man." Meaning even a non-Jew.
[35:18] The response of the Gemara is that the
[35:20] The response of the Gemara is that the non-Jew who earns praise
[35:23] non-Jew who earns praise in the one who learns that portion of
[35:26] in the one who learns that portion of the Torah which applies to him.
[35:29] the Torah which applies to him. The seven Noahide laws.
[35:31] The seven Noahide laws. The Meiri explains, "If he would learn
[35:33] The Meiri explains, "If he would learn the Torah without intending to keep its
[35:36] the Torah without intending to keep its basic laws, but only out of a desire to
[35:39] basic laws, but only out of a desire to learn about our Torah, then he is liable
[35:43] learn about our Torah, then he is liable to punishment, for people will see his
[35:45] to punishment, for people will see his knowledge and believe him to be a Jew
[35:47] knowledge and believe him to be a Jew and thus be led astray.
[35:50] and thus be led astray. However, if he learns the seven
[35:52] However, if he learns the seven commandments
[35:53] commandments with their details and all that may be
[35:57] with their details and all that may be gleaned from them,
[35:59] gleaned from them, even though the main body of the Torah
[36:01] even though the main body of the Torah is contained in them,
[36:03] is contained in them, it is fitting to honor him
[36:05] it is fitting to honor him as one would honor the high priest.
[36:08] as one would honor the high priest. Therefore, we do not fear that he will
[36:10] Therefore, we do not fear that he will cause others to err, since he is
[36:14] cause others to err, since he is learning what is suited to himself and
[36:16] learning what is suited to himself and all the more
[36:17] all the more would be it would be permitted to teach
[36:20] would be it would be permitted to teach him
[36:21] him if he were conducting his investigation
[36:23] if he were conducting his investigation to ascertain the purpose of the whole
[36:25] to ascertain the purpose of the whole Torah and thereby convert to Judaism
[36:28] Torah and thereby convert to Judaism completely.
[36:30] completely. Maimonides,
[36:32] Maimonides, the Rambam, explores further
[36:36] the Rambam, explores further in the Laws of Kings 10:9, where he
[36:38] in the Laws of Kings 10:9, where he writes, "A non-Jew who learns Torah is
[36:41] writes, "A non-Jew who learns Torah is deserving of death. He should only learn
[36:44] deserving of death. He should only learn the seven commandments applicable to
[36:46] the seven commandments applicable to him."
[36:49] him." In a responsa, however,
[36:51] In a responsa, however, he distinguishes between a non-Jew who
[36:54] he distinguishes between a non-Jew who accepts the holiness of the Torah
[36:57] accepts the holiness of the Torah and one who does not,
[36:59] and one who does not, ruling it permissible to teach the
[37:01] ruling it permissible to teach the former, but not the latter,
[37:04] former, but not the latter, because of the damage that it might
[37:07] because of the damage that it might arise, since all non-Jews must be taught
[37:10] arise, since all non-Jews must be taught the Noahide Laws.
[37:12] the Noahide Laws. The decision of Maimonides not to teach
[37:14] The decision of Maimonides not to teach a section of them must be for only to
[37:17] a section of them must be for only to the rest of the Torah,
[37:19] the rest of the Torah, as he himself writes.
[37:22] as he himself writes. There is a question as to whether the
[37:24] There is a question as to whether the statement of Rabbi Yohanan,
[37:27] statement of Rabbi Yohanan, which we said many times, "A non-Jew who
[37:30] which we said many times, "A non-Jew who learns the Torah is deserving of death,"
[37:32] learns the Torah is deserving of death," has the force of law. Also, whether a
[37:34] has the force of law. Also, whether a Jew has a legal duty to hold himself
[37:37] Jew has a legal duty to hold himself back from teaching anything other than
[37:39] back from teaching anything other than the Noahide Laws.
[37:42] the Noahide Laws. He answers, the Rambam,
[37:44] He answers, the Rambam, that without any doubt,
[37:47] that without any doubt, this is the law.
[37:49] this is the law. That we are the Jewish people are in a
[37:51] That we are the Jewish people are in a position of strength,
[37:53] position of strength, one should hold back from teaching the
[37:56] one should hold back from teaching the non-Jew
[37:57] non-Jew until he converts. However,
[38:00] until he converts. However, the non-Jew does not become liable to
[38:03] the non-Jew does not become liable to the death penalty if he does learn
[38:05] the death penalty if he does learn Torah, in contrast to the position
[38:07] Torah, in contrast to the position concerning all other transgressions of
[38:09] concerning all other transgressions of the seven laws,
[38:11] the seven laws, since
[38:13] since the phrase used is deserving of death,
[38:17] the phrase used is deserving of death, not liable to death.
[38:20] not liable to death. Now, therefore,
[38:21] Now, therefore, these laws may be taught to the
[38:23] these laws may be taught to the Christians since they acknowledge the
[38:25] Christians since they acknowledge the divinity of the text of the Torah,
[38:29] divinity of the text of the Torah, but not at present to the Muslims since
[38:32] but not at present to the Muslims since they deny it and any knowledge of its
[38:34] they deny it and any knowledge of its ideas would lead to error and become
[38:37] ideas would lead to error and become a stumbling block for the Jews dispersed
[38:40] a stumbling block for the Jews dispersed among them.
[38:41] among them. If Christians are taught,
[38:43] If Christians are taught, they are capable of accepting the ideas
[38:47] they are capable of accepting the ideas and at any rate, their rejection of them
[38:50] and at any rate, their rejection of them would not cause further harm.
[38:53] would not cause further harm. Some commentators distinguish between
[38:56] Some commentators distinguish between the oral and written law,
[38:58] the oral and written law, not because one is superior to other,
[39:00] not because one is superior to other, because they have different methods of
[39:03] because they have different methods of transmission.
[39:05] transmission. This is brought by the Marit Chiyut in
[39:08] This is brought by the Marit Chiyut in Sota 35.
[39:10] Sota 35. Others forbid the five books of Moses,
[39:13] Others forbid the five books of Moses, but permit the prophetic works and the
[39:16] but permit the prophetic works and the writings.
[39:18] writings. This is brought in the Magan Avraham
[39:20] This is brought in the Magan Avraham chapter 334,
[39:22] chapter 334, paragraph 17. There's also an opinion
[39:24] paragraph 17. There's also an opinion that if one is asked a question on the
[39:27] that if one is asked a question on the five books of merely in passing, it
[39:30] five books of merely in passing, it should be answered for the sake of peace
[39:33] should be answered for the sake of peace as no ulterior motive is necessarily
[39:36] as no ulterior motive is necessarily implied.
[39:38] implied. Now, it should be understood
[39:42] Now, it should be understood that none of these disputes indicate a
[39:44] that none of these disputes indicate a difference among the sages over how to
[39:48] difference among the sages over how to relate Torah to the non-Jewish world.
[39:52] relate Torah to the non-Jewish world. They are merely contentions over the
[39:54] They are merely contentions over the aspect of teaching that is advisable at
[39:58] aspect of teaching that is advisable at any given moment.
[40:01] any given moment. The Jewish people as custodians of the
[40:03] The Jewish people as custodians of the Torah and in particular, their leaders
[40:05] Torah and in particular, their leaders as successors to Mosha have been
[40:08] as successors to Mosha have been entrusted with the task of bringing
[40:10] entrusted with the task of bringing knowledge of these commandments to
[40:12] knowledge of these commandments to humanity.
[40:13] humanity. The spiritual hunger of man
[40:16] The spiritual hunger of man and also the soul
[40:18] and also the soul will not be satisfied.
[40:20] will not be satisfied. What does this mean?
[40:24] This can be explained by a parable. A
[40:26] This can be explained by a parable. A townsman was once married to the
[40:28] townsman was once married to the daughter of a king, but everything he
[40:30] daughter of a king, but everything he brought her was as nothing to her. So
[40:34] brought her was as nothing to her. So too, it is with the soul. Even if one
[40:37] too, it is with the soul. Even if one were to bring it all the
[40:40] were to bring it all the toys of the world,
[40:42] toys of the world, they would be nothing to it. Why?
[40:44] they would be nothing to it. Why? Because it comes from a higher realm.
[40:47] Because it comes from a higher realm. Man, who is created in the image of God,
[40:51] Man, who is created in the image of God, is searching
[40:52] is searching for his spiritual roots.
[40:55] for his spiritual roots. And the materialism that surrounds him
[40:58] And the materialism that surrounds him cannot give him what his soul seeks.
[41:02] cannot give him what his soul seeks. Since because the soul derives from a
[41:04] Since because the soul derives from a higher spiritual realm,
[41:06] higher spiritual realm, it desires spiritual nourishment.
[41:10] it desires spiritual nourishment. Therefore, the farther man distances
[41:13] Therefore, the farther man distances himself from faith,
[41:15] himself from faith, the more he succumbs to despair. Now,
[41:20] the more he succumbs to despair. Now, Dr. Carl Jung, in his book Modern Man in
[41:24] Dr. Carl Jung, in his book Modern Man in Search of the Soul,
[41:26] Search of the Soul, writes
[41:27] writes that in the past 30 years, many men
[41:31] that in the past 30 years, many men from all corners of the globe have come
[41:34] from all corners of the globe have come to seek my advice.
[41:37] to seek my advice. I have treated sick people by the
[41:38] I have treated sick people by the hundreds. Many of them in the second
[41:42] hundreds. Many of them in the second half of their lives.
[41:44] half of their lives. There was not one whose problem was not
[41:47] There was not one whose problem was not due to a depressing religious outlook on
[41:51] due to a depressing religious outlook on life. It is possible to state with
[41:53] life. It is possible to state with certainty that each one of them had
[41:56] certainty that each one of them had sickened due to the giving up on that
[41:59] sickened due to the giving up on that which religion provides to the believer.
[42:02] which religion provides to the believer. And they were only cured if they
[42:04] And they were only cured if they returned to recognizing religion.
[42:09] returned to recognizing religion. Our generation has enormous
[42:12] Our generation has enormous opportunities for enjoyment.
[42:15] opportunities for enjoyment. Yet, it hungers for satisfaction
[42:18] Yet, it hungers for satisfaction more than any other. This is because it
[42:21] more than any other. This is because it lacks the spiritual satisfaction
[42:24] lacks the spiritual satisfaction that the soul desires.
[42:27] that the soul desires. Faith in God is actually imprinted in
[42:31] Faith in God is actually imprinted in man.
[42:33] man. In Psalms 113, we say from the rising of
[42:36] In Psalms 113, we say from the rising of the sun until the setting
[42:38] the sun until the setting the name of God is praised.
[42:41] the name of God is praised. A famous rabbi, Elio Lopion, poses a
[42:45] A famous rabbi, Elio Lopion, poses a question
[42:47] question concerning this verse.
[42:49] concerning this verse. It was written in an era when the world
[42:52] It was written in an era when the world was full of idols and only the Jewish
[42:54] was full of idols and only the Jewish people kept faith with God.
[42:57] people kept faith with God. How then could be asserted
[43:00] How then could be asserted that the name of God was praised from
[43:02] that the name of God was praised from sunrise to sunset?
[43:04] sunrise to sunset? His answer is that the soul is desirous
[43:08] His answer is that the soul is desirous for the creator as it is said,
[43:10] for the creator as it is said, "My soul searches and thirsts for you."
[43:14] "My soul searches and thirsts for you." However, his paradoxical reaction to
[43:17] However, his paradoxical reaction to this thirst is to try to quench it with
[43:20] this thirst is to try to quench it with the worship of idols, but still he
[43:21] the worship of idols, but still he searches and finally he reaches complete
[43:24] searches and finally he reaches complete faith just as Abraham did.
[43:27] faith just as Abraham did. It is this continual search, sometimes
[43:29] It is this continual search, sometimes on the unconscious level, that reveals
[43:32] on the unconscious level, that reveals the desire of the soul for God
[43:34] the desire of the soul for God concerning which the psalmist speak. And
[43:36] concerning which the psalmist speak. And because of this, praised is the name of
[43:39] because of this, praised is the name of God even though the world is filled with
[43:42] God even though the world is filled with distractions. At this point, it is
[43:45] distractions. At this point, it is revealed the universal belief found
[43:47] revealed the universal belief found throughout humanity in a higher power.
[43:50] throughout humanity in a higher power. This belief is traceable to the fact
[43:53] This belief is traceable to the fact that the root of faith
[43:55] that the root of faith is the first man, Adam, the ancestor of
[43:57] is the first man, Adam, the ancestor of every individual now living. To explain
[43:59] every individual now living. To explain this,
[44:00] this, a child's existence is untenable without
[44:04] a child's existence is untenable without its parents. And even a child whose
[44:06] its parents. And even a child whose intelligence has not yet fully developed
[44:10] intelligence has not yet fully developed knows of the existence of his parents
[44:12] knows of the existence of his parents from the very fact of his own.
[44:16] from the very fact of his own. Without education, so too Adam knew and
[44:19] Without education, so too Adam knew and recognized God as his creator. There was
[44:22] recognized God as his creator. There was no need to command this belief,
[44:25] no need to command this belief, but he was commanded not to discard the
[44:28] but he was commanded not to discard the knowledge and thus
[44:30] knowledge and thus also warned his descendants
[44:33] also warned his descendants commanded that they should not worship
[44:35] commanded that they should not worship idols. Moreover,
[44:38] idols. Moreover, Adam
[44:39] Adam was a being formed by God's own hands.
[44:44] was a being formed by God's own hands. He perceived divinity at a very high
[44:47] He perceived divinity at a very high level and maintained the link with God
[44:50] level and maintained the link with God like that of Moses.
[44:52] like that of Moses. From this origin derives the belief of
[44:55] From this origin derives the belief of the nations of the world including
[44:56] the nations of the world including tribes long cut off from the outside
[44:58] tribes long cut off from the outside world in a supernatural order.
[45:02] world in a supernatural order. This fact that not one nation or tribe
[45:05] This fact that not one nation or tribe in the world lacks such belief would not
[45:07] in the world lacks such belief would not be possible if it had not been known to
[45:11] be possible if it had not been known to their forefathers from whom all humanity
[45:14] their forefathers from whom all humanity developed.
[45:15] developed. We are not speaking here of those who
[45:18] We are not speaking here of those who willfully discard the heavenly yoke,
[45:21] willfully discard the heavenly yoke, but of the vast majority of humanity who
[45:24] but of the vast majority of humanity who live according to certain traditions.
[45:27] live according to certain traditions. Despite the lack of contact between
[45:29] Despite the lack of contact between these people during thousands of years,
[45:32] these people during thousands of years, there continued to exist the one common
[45:35] there continued to exist the one common factor of belief
[45:36] factor of belief in a supernatural power as a reality. No
[45:40] in a supernatural power as a reality. No importance rests on the names by which
[45:42] importance rests on the names by which each group refers to this power,
[45:45] each group refers to this power, and all researchers have been forced to
[45:48] and all researchers have been forced to agree
[45:49] agree that religion is not the special
[45:50] that religion is not the special preserve of any particular culture. Man
[45:54] preserve of any particular culture. Man testifies in different ways
[45:57] testifies in different ways that there is something in or outside
[46:00] that there is something in or outside the world that is greater than he and
[46:02] the world that is greater than he and which is not bound to the confines of
[46:05] which is not bound to the confines of daily life that he himself is bound by.
[46:07] daily life that he himself is bound by. Generally, he feels that there is
[46:09] Generally, he feels that there is something behind the world that he can
[46:12] something behind the world that he can recognize, a force fundamentally
[46:14] recognize, a force fundamentally different from his own being, which
[46:16] different from his own being, which determines the fate of man.
[46:20] determines the fate of man. Rabbi Wolbe explains this,
[46:23] Rabbi Wolbe explains this, a connection which links man to this
[46:26] a connection which links man to this higher force is rooted within him,
[46:29] higher force is rooted within him, clearly urging him to relate and draw
[46:31] clearly urging him to relate and draw nearer to the divine. Every man has the
[46:33] nearer to the divine. Every man has the ability to pray and feels an inner
[46:36] ability to pray and feels an inner desire to do so.
[46:38] desire to do so. For through prayer, one sees this
[46:40] For through prayer, one sees this connection to God with greater clarity.
[46:43] connection to God with greater clarity. It is possible that a person sitting at
[46:46] It is possible that a person sitting at their desk alone with their thoughts may
[46:48] their desk alone with their thoughts may feel no inclination for religion or God,
[46:52] feel no inclination for religion or God, but should their life be endangered or a
[46:54] but should their life be endangered or a loved one
[46:55] loved one hover between life and death,
[46:58] hover between life and death, then suddenly they find themselves able
[47:00] then suddenly they find themselves able to pray deeply to the one who gives life
[47:04] to pray deeply to the one who gives life and by whose hand every soul lives.
[47:08] and by whose hand every soul lives. And that brings us to the end of part
[47:10] And that brings us to the end of part one.
[47:11] one. Part two will be coming shortly.
[47:13] Part two will be coming shortly. If you are a Noahide or are looking to
[47:16] If you are a Noahide or are looking to become a Noahide or want to know more
[47:17] become a Noahide or want to know more about the seven mitzvot, please leave a
[47:19] about the seven mitzvot, please leave a comment. I will try to read the comments
[47:22] comment. I will try to read the comments as they come in. Let us know where you
[47:25] as they come in. Let us know where you are in the world. Let us know why this
[47:27] are in the world. Let us know why this interests you. Let us know what we can
[47:29] interests you. Let us know what we can do.
[47:30] do. And I'll try to read the messages.
[47:32] And I'll try to read the messages. Obviously, you can send me an email.
[47:34] Obviously, you can send me an email. It's the name of this channel. Uh thank
[47:36] It's the name of this channel. Uh thank you so much for watching from just
[47:39] you so much for watching from just outside Jerusalem.
[47:41] outside Jerusalem. Shalom.
[47:45] >> [music]