Moses and the Israelites - Day 3

Good evening everyone. It's nice to see your bright, shiny faces here again, as Andranik said, from many different countries and many different continents. This is a great time to study together and hopefully make new friends. It's always nice to meet people you haven't seen before and those you met many years ago. I'll just share my screen and we'll carry on from where we were on Tuesday. As I said, when they left Egypt, God was doing everything from their point of view. The ten plagues came, the parting of the Red Sea, and then manna came from heaven when they needed food to eat. When they got to a lake and the water was sour, they found water that was able to be organized. They were always in a state of dependency and when something went wrong, they complained to Moses or to God. I'm sure we've sometimes been in that kind of situation ourselves, where we feel dependent or feel that others are dependent upon us, and it's not an easy relationship.

There had to come a turning point. When we teach this story in the Divine Principle, we think of it in terms of making a foundation to receive the Messiah. That's the prism through which the Principle analyzes all these stories and the whole of the Hebrew Bible. However, they weren't thinking in those terms; that wasn't their vocabulary or conceptual framework. They were going from slavery and trying to create a different kind of society. They wanted to create, in inverted commas, an ideal society, a peaceful society where there was freedom and no dictatorship, where people weren't bossing them around and there was no slavery. They wanted a peaceful, just, and free society based on those values, but also a spiritual society where they could feel the presence of God—a God-centered society. But where they were was a long way from that, always complaining in a state of dependency.

God had to move them out of their comfort zone and put them in certain situations where they would start to change and take responsibility for themselves instead of being irresponsible and wanting others to solve their problems. Step by step, certain situations arose, and these were like crises. Of course, when there's a crisis, there's also an opportunity to change, to learn, and to grow. Up until now, all the problems were solved by God, but then after they crossed over the Red Sea, they faced their first real challenge: the battle against the Amalekites. They had to decide how to respond to this challenge. Moses put Joshua in charge of the army to organize the Hebrews to fight, but it was the first time they had ever fought; normally, they just did as they were told.

Moses was already an old man by this stage—80 years old. He didn't lead the army; he just sat on a hill overlooking the whole battle. He raised his arms, and they won the battle, but there was no miracle. God didn't intervene; nothing supernatural happened. There were no thunderbolts or the ground opening up to swallow the enemy. It was just a battle of the Hebrews against the Amalekites. In this situation, Israel had to grow up and take responsibility, fighting their own battles instead of expecting God to fight for them. They needed to recognize that the real God is not the one out there sending plagues and parting the Red Sea; the real God is the God within. From there, they needed to find the strength and courage to fight together as an army.

What Moses was doing when he sat on the hill was reminding people to look up, to lift up their hearts and have courage. When his arms started to go down, they began to lose the battle; their morale started to drop. Then Hur and Aaron took his arms and raised them. This situation illustrates a quote from Zechariah: 'Not by might nor by power, but by my Spirit.' Moses was reminding them that they wouldn't win the battle just through physical force; it was by the spirit. All good armies know that the most important thing is not the numbers or armaments, but morale. Sometimes, a very small army can defeat a much larger one because they are well led, have a strong sense of morale, and incredible determination. Moses was sitting on the hill reminding them of that.

The theme of this workshop is leadership and community building. A fundamental principle of leadership is being taught here through this episode: a leader must empower the team. You cannot do the work for them. Sometimes, a leader thinks they can do everything better than everyone else on the team, but that's not the job of a leader. Instead, they must encourage the team to do it for themselves while giving them the absolute confidence that they can succeed. A leader is responsible for their mood and morale. I remember visiting a friend who ran a printing company in Mansfield. He said that if he went and did the work, he could do it all in half the time and probably to a better quality. However, if he did that, they wouldn't learn. So, he watched them, helped them learn, and allowed them to make mistakes, encouraging them to learn from those mistakes.

During the battle, a leader must portray no sign of weakness, doubt, or fear. If a leader shows doubt or fear, that spreads to the team, and the whole army can become paralyzed with fear. Moses' hands became weary; all leaders have their moments of exhaustion. Sometimes, you feel worn out, burnt out, but you can't show that to your team. At such times, leaders need support. Even Moses needed the help of Aaron and Hur. It's important to have a close-knit team where a leader can be themselves and where team members understand their weaknesses and can support them. A good principle of followership is to be aware of a leader's strengths and weaknesses. No leader can do everything perfectly, so team members need to step in and fill the gaps where the leader may be lacking.

As a team, you need a variety of different skills and people who think differently. Some people are critical and point out flaws in the plan, while others are encouraging. You need a team of people who don't think like you. The job of the team leader is to bring together these different talents and abilities to work as a team, supporting each other. That's how it was with Moses, Aaron, Hur, and Joshua; each had different abilities and attributes. Moses needed a team like that. When his hands were raised, it signified that the Israelites needed to know that God was giving them strength. As soon as his hands were up, it gave the people confidence. When Hur and Aaron supported his hands, it also gave them confidence that God was with them. At the end of the day, Moses wasn't doing the work; they did it themselves, and as a result, they felt a sense of accomplishment. They could say, 'We did it.'

I always remember Father saying after great rallies, 'You did it.' Of course, we all felt he was the one who led it and should get all the credit, but he said, 'No, you're the ones that did all the work; you're the ones that brought the victory.' This is a Taoist saying worth reading: 'The best leaders are those that people hardly know exist. The next best leader is loved and praised; next comes the one who is feared. The worst is the leader that is despised.' The best leaders value their words and use them sparingly. When they accomplish their task, the people say, 'Amazing, we did it all by ourselves.' Getting people to take responsibility and feel a sense of accomplishment is crucial. In the future, they can go somewhere and accomplish the same thing all by themselves. That's what Father was doing. Often we think Father was the Messiah, but he spent a lot of his time trying to persuade us that we were supposed to be the Messiah. That's why he established national messiahs and told us we were all tribal messiahs. He wanted us to go through a pattern of learning so we could become like him. He often said, 'Well, you're the moon,' but he wanted us all to become suns, not just reflecting the light and inspiration that came from him, but actually becoming a source of inspiration and light to others. That's what Moses was doing as well.

Get people to take responsibility and develop a sense of accomplishment. Now, it's interesting to look at what God said about the Amalekites. The Lord said to Moses, 'I will utterly blot out the memory of Amalek from under heaven.' Moses responded, 'A hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation.' This raises the question: why is God determined to blot out the memory of Amalek? When we consider what God said about Egypt, He instructed the Israelites not to abhor an Egyptian because they were strangers in his land. This indicates an understanding of the Egyptians' hostility towards the Hebrews, as the Pharaoh expressed concern that the Israelites were becoming too numerous and strong.

The Bible examines situations from multiple perspectives. It does not simply label the Israelites as good and the Egyptians as bad; rather, it explains the Egyptians' actions as a response to their fears about the growing Hebrew population. God advised the Israelites not to hold resentment against the Egyptians, acknowledging that their treatment was understandable given the circumstances. However, this context changes when we consider the Amalekites. Moses stated that the Lord would have war with Amalek from generation to generation, highlighting a significant difference in the nature of these two groups. The Amalekites attacked the Hebrews without provocation, targeting the weak and vulnerable, unlike the Egyptians who had legitimate concerns.

In Deuteronomy, Moses reminds the Israelites to remember what Amalek did to them on their way out of Egypt. Amalek attacked the Israelites when they were faint and weary, cutting off those who lagged behind. This act demonstrated a complete disregard for universal values and traditions. God commanded the Israelites to blot out the memory of Amalek, as their actions were not justified. The Amalekites behaved like a criminal gang, preying on the weak rather than engaging in a fair fight. This distinction is crucial; some adversaries can be negotiated with, like the Egyptians, while others, like the Amalekites, cannot be reasoned with and must be defeated.

This principle applies to modern conflicts as well. For instance, during the Second World War, Hitler refused to negotiate, and the only solution was total surrender. Similarly, with terrorist organisations like Al-Qaeda or ISIS, negotiation is futile as their ambitions are limitless. The same applies to the Soviet Union under Stalin, where negotiation was nearly impossible due to their overarching goal of global communism. Recognising the nature of one's adversaries is essential; some can be engaged in dialogue, while others require a firm stance of deterrence.

After these reflections, Moses' father-in-law, Jethro, arrived with Moses' wife and children. Jethro was eager to hear about Moses' experiences with Pharaoh and the plagues. Moses shared the entire story with Jethro, who listened intently. The next day, Jethro observed Moses judging the people from morning until evening and expressed concern about Moses wearing himself out. He pointed out that it was not good for Moses to be alone in this role, echoing God's sentiment that it is not good for man to be alone. Everyone, even Moses, needs support and help.

Jethro advised Moses to represent the people before God and teach them the laws and decisions. He suggested appointing honest individuals to judge smaller matters, creating a system where one in every ten people could serve as a judge. This structure would allow for quicker conflict resolution and prevent Moses from becoming overwhelmed. By empowering others with responsibility, Moses could ensure that the community functioned effectively and that justice was served promptly. Jethro's advice was practical and aimed at maintaining peace within the community.

Moses listened to Jethro and recognised the wisdom in his suggestions. He implemented this system, which allowed for better organisation and management within the community. A leader's ability to organise is crucial; without it, time is wasted, and frustration grows. Even if a leader is friendly and well-liked, poor organisation can lead to resentment among the people. Therefore, effective leadership requires both kindness and the ability to plan and execute tasks efficiently.

Different qualities are evident in the biblical figures, such as Moses, who excelled in certain aspects but struggled with organisation. He spent 40 years primarily organising himself as a shepherd, receiving significant support from Jethro. Eventually, they arrived at Mount Sinai, where their focus was not on establishing a foundation to receive the Messiah, but rather on creating the Kingdom of Heaven. They aimed to establish a good, peaceful, and just society where God could dwell. The Bible recounts several attempts to create such a society, illustrating the challenges faced throughout history.

In Noah's time, for instance, there was freedom without order. The absence of government meant there were no laws, leading to widespread corruption and violence. The Bible states that God observed how corrupt the earth had become, filled with violence. He expressed His disdain for violence and corruption, which breaks His heart as a parent. When individuals and tribes operate without law, peace is unattainable, resulting in violence and conflict. This situation often escalates, leading to a 'might is right' mentality, where the stronger impose their will on the weaker.

This scenario resembles a failed state, where criminal gangs use force and violence to control their territories. In such environments, individuals may band together into families or gangs, each claiming their own territory. Conflicts arise at the borders of these territories, leading to violence as one group attempts to overpower another. The defeated tribes often faced dire consequences, including enslavement, as victors sought to profit from their conquests. This cycle of violence and exploitation illustrates the 'us versus them' mentality prevalent in tribal conflicts.

The challenge of restoring order and peace in a failed state is immense. In some countries, the absence of a functioning government leads to chaos and suffering for ordinary people. The invasion of Iraq serves as a poignant example; while Saddam Hussein's regime was oppressive, it provided a semblance of order. The aftermath of his overthrow plunged the country into anarchy, making daily life perilous for civilians. Restoring stability in such contexts is a complex and ongoing struggle, as seen in Iraq two decades later.

Another biblical attempt to create a unified society is the story of the Tower of Babel. Initially, the whole world shared one language and a common purpose. As people settled in Shinar, they sought to build a city and a tower reaching the heavens to make a name for themselves. However, God intervened, confusing their language and scattering them across the earth. This story highlights the dangers of a singular ambition that disregards divine order and purpose, leading to division rather than unity.

The narrative of Babel reflects historical realities, including the emergence of various nations and languages after the flood. The descendants of Noah's children formed distinct tribes, each with its own identity. The story serves as a reminder of the lessons learned from humanity's attempts to unify under a common purpose, often leading to conflict and division. The Assyrian Empire exemplifies this, as rulers sought to impose a singular identity through language and culture, erasing local identities in the process.

This imperialistic approach to identity is not limited to ancient empires. Modern examples include the spread of English as a global language, often at the expense of local cultures and languages. The imposition of a singular identity can be seen in various historical contexts, including the expansion of Christianity and Islam, both of which sought to convert others to their beliefs. This form of religious imperialism reflects a broader trend of attempting to eliminate diversity in favour of uniformity, often leading to conflict and resistance.

In the context of communism, the ideology proposed that true success could only be achieved through global implementation. This drive to impose a singular political system mirrors the efforts of liberalism to judge and reshape other cultures according to Western standards. The push for universal human rights and democratic governance often overlooks the complexities and values of different societies, leading to tensions and misunderstandings.

For the Iraq War, we need to go and make them export democracy, export the Western value system, and export Western culture to the rest of the world. It's very similar; they are just different forces. None of these work. Imperialism is not a good idea, whether it's religious, political, or any other kind of imperialism. The Bible presents two different ways that are attempted, and both are found wanting, both found to fail. When it says that God went down and saw the Tower of Babel and what the people were doing, He realised that this was a form of imperialism, totalitarianism, just like the Soviet Union, trying to create everyone with the same sense of identity, the same value system, the same law, and the same currency. God went and broke it down into the constituent elements of all the different nations of the former Soviet Union because it was totalitarian, and that's not the right way to do things. What God was doing there, when He was confusing their languages, was returning things to the way they were before this empire appeared. He was restoring things to the way that God wanted them to be, which is one in which there is diversity, not uniformity. That is the story of the Tower of Babel.

The Bible is essentially a work of political philosophy, trying to work out how people can live together in peace. It explores the different ways that people attempt to coexist. The basic desire expressed in the Hebrew Bible is to create a peaceful world, to achieve unity while respecting diversity. After the flood, what is called covenantal political economy is established. American political economy is somewhat based on this. A covenant is made when two or more people place themselves in loyalty to one another to achieve together what neither can achieve alone. A covenant is not solely about 'me'; it is about 'me' and 'you' who become 'us' together, creating a new identity. A traditional model for a covenant is marriage, which is why the prophets often compare the covenant between God and the people of Israel to a marriage. In marriage, two people are not identical; they do not have the same opinions about everything, but they decide to form a relationship and do things together. They become a unit, and along with that comes certain responsibilities and obligations to one another.

A covenant is different from a contract. A contract usually has conditions and can be broken, while a covenant is made of pledges of loyalty and vows. It is not time-limited in the same sense. The relationship between God and the people of Israel is often compared to a marriage; God married the people of Israel, and they married Him. We will look at how that works out in the Mosaic Covenant. To achieve the goal of unity and diversity, after the flood, God established what is called the Noahide Code, which consists of seven universal laws. The first is to not deny God; God is a reality. The second is to not blaspheme God, to not mock God or take His name in vain. The third is to not murder. The fourth is to not engage in incestuous, adulterous, or homosexual relationships, which pertains to sexual morality. The fifth is to not steal. The sixth is to not eat of a live animal, and the seventh is to establish law courts to ensure justice.

These are interesting ways of approaching universal laws. They are not universal beliefs, political systems, or currencies; they are seven basic universal laws that all human beings should observe. It does not specify which particular religion one should belong to, but it does state that one should have a religion, live a spiritual life, and honour what is holy. Additionally, one must value human life and not murder. The importance of sexual morality and respecting property ownership is also emphasised. The command to not eat of a live animal may seem odd, but it reflects God's instruction to Adam to care for creation. It means that we must love, honour, and respect creation, including animals. The prohibition against eating a live animal highlights the need to respect animal life. While some may think animal rights is a modern concept, it is enshrined in the laws established after the flood, and our values often take thousands of years to filter through society.

Establishing law courts to ensure justice is crucial. Without law courts, if someone gets hurt or offended, how can they seek justice? If you hit me, how can I get justice? The only way is to retaliate, leading to cycles of violence. To establish peace, it is not through common belief, religion, or language, but through law courts that ensure justice. Those who break the law can be punished, deterring others from doing the same. These are very simple universal laws, and within that framework, people can have their own religions, customs, and complex laws. It is not about universal values, as every culture, family, and tribe has its own values. The aim is to unite through practical universal laws: do not do this, and within that framework, you can organise your life however you wish.

The Noahide Covenant encompasses all humanity, while the Mosaic Covenant contains particular laws for the Israelites, with around 600 laws that apply only to them. Other nations are expected to have their own laws that express their culture and values, without the expectation that one nation's laws should be universalised. This is a vision of a Mosaic Covenant where every nation has its own laws and traditions. In Judaism, there is no expectation that everyone should become Jewish; all that is required to attain a good place after death is to observe these seven laws. God, however, was wooing the Hebrews for a specific reason, which we will explore shortly. God instructed Moses to convey a message to Jacob's household and declare to the Israelites: 'You yourselves have seen what I did to the Egyptians and how I bore you on eagle's wings and brought you to myself. Now therefore, if you indeed hearken to my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine. You shall be to me a kingdom of priests and a holy nation.'

God has been wooing the Hebrews, wanting to marry them. He reminds them of all He has done, just as a man woos a woman before proposing marriage. God is winning the hearts of the Israelites so that when He asks them to be His people, they will say yes. He reminds them of their shared history and what He has done for them. The instruction to speak to Jacob's household means addressing not just the men or leaders, but all members of the household, including women and children. This commitment is not just for the leaders; it is for everyone in Israel. If they listen to His voice and keep His covenant, they will be His treasured possession among all people. God is the creator of the universe, and all human beings are His sons and daughters. However, He states that the Israelites will be a kingdom of priests and a holy nation. Normally, a village may have one priest for every hundred or thousand people, but here the vision is that all Israelites will be priests to the rest of humanity.

The people of Israel are to be a holy nation, bringing the knowledge of God, love, morality, and ethics to the world. They are chosen not to rule or govern but to share God's knowledge and moral life with humanity. To be a holy nation, they must adhere to a higher moral standard, which is why they have many laws. They are held to a higher standard by God than others, as they are to be an example to everyone else. This is referred to as the holiness code, which guides them in developing an inner sense of holiness as individuals, families, and as a community. This idea of a chosen nation is not about being a master race; it is a calling to pursue truth and justice. Many Jews have excelled in education and have become leading academics and scholars, winning a significant portion of Nobel Prizes despite being a small percentage of the world's population. This reflects their passion for justice and truth, which is why many judges, including those in the Supreme Court, have been Jewish. Their commitment to justice is seen as part of their calling.

He came from Northern Ireland, and I was really surprised; I didn't know there were any Jews living there. He reminded me of the Jewish community that built the major business in Northern Ireland called Holland and Wolf. Wolf was a Jewish shipbuilder, and when this Jewish family went there, they thought about how they could contribute to Northern Ireland, which was really poor. So, they started a shipbuilding industry and company, which became the main source of Northern Ireland's wealth. He qualified as a lawyer and wondered what he could do in Northern Ireland as a Jew, so he became a prosecutor and eventually the chief prosecutor during the time of the Troubles, when conflicts and violence erupted between Catholics and Protestants. He thought that by becoming the chief prosecutor, he could put terrorists and violent people in prison without being accused of bias, as he was neither Catholic nor Protestant. This was his calling as a Jew: to bring justice and judge fairly between Jews and Catholics.

Of course, the joke in Northern Ireland was about a Jew walking along the street who was stopped by a terrorist asking if he was Catholic or Protestant. The Jew replied, 'I'm neither Catholic nor Protestant; I'm a Jew.' The terrorist then asked, 'Are you a Catholic Jew or a Protestant Jew?' This reflects their sense of being a chosen nation. The significance here is that it was spoken to all the people, making it a common experience. Unlike other religions where one person, the founder, has an encounter with God—such as Buddha, Muhammad, or Jesus—the people of Israel all had this experience together. Moses was not the founder; he was part of a collective experience that the people had with God, and they entered into a covenant with Him together. This marked the beginning of their political community.

This concept influenced Enlightenment thinkers who discussed the social contract, basing their ideas on what happened at Mount Sinai. Thinkers like Milton, Hobbes, and Locke drew from this. God is a lawgiver, and part of the covenant is that God gives a law, which means there is a limit to the exercise of power. The king or people do not have the authority to make law; God makes the law. This establishes that there is no legitimate government without consent. God does not force Himself upon the people; He invites them to listen to His voice and enter into the covenant. This idea of governance by consent also originates from Mount Sinai, where God governs only to the extent that people are willing and want Him to govern, either through their conscience or as a community.

This political community was not just in the desert; they formed a communal political community there. This is why Jews, even when they have lost their land, can still remain together as a spiritual, social, and political community. Their sense of community is not rooted in land but in their relationship with God. This is the source of their identity. For instance, in England, when the English go elsewhere, they may no longer think of themselves as English after a few generations, as they identify with the new land they inhabit. In contrast, Jews are not connected in that way; their community is fundamentally spiritual. They have a vision statement: God is their king, and everyone is a priest. This idea aligns with the notion of creating a society where God's horizontal relationships with each other are rooted in a vertical relationship with Him, forming an integrated and interdependent society.

In this ideal society, to hurt someone else would be experienced as hurting oneself, leading all citizens to refrain from committing crimes. This encapsulates the vision of the covenant of Moses, where God is their king. The remarkable aspect of God is that He is invisible, which necessitates the development and cultivation of a personal relationship with Him. This means individuals must lead spiritual lives, and God governs and leads people through their conscience. Thus, everyone needs to be rooted in their relationship with God, which forms the basis for cooperation and the establishment of a spiritual community. They are to be a nation of leaders, a nation of priests. Leaders are not fundamentally different from others; what distinguishes them is their attitude towards life. While others wait for something to happen, leaders make things happen. They light the way, as demonstrated by Moses, who took the initiative and acted rather than waiting for others.

Jonathan Sacks, the former Chief Rabbi of Britain and the Commonwealth, once remarked that being the chief rabbi is the most difficult job in the world because every Jew thinks they are the chief rabbi. They all argue with each other, which reflects their sense of responsibility and involvement. After having this conversation with God, Moses called the elders of the people and presented to them all the words the Lord had commanded him, including the Ten Commandments and many other commandments. The people listened and responded together, agreeing to do everything that God had asked. Moses reported their agreement three times, and the Lord said to Moses that He would come to him in a thick cloud so that the people may hear when He speaks to Moses and believe him forever. This illustrates the importance of hearing and obeying God's word, which is central to their covenant relationship with Him.

In the ancient world, there were seven pictogram writing systems, such as hieroglyphics and cuneiform. These systems were complex; for instance, to read Chinese, one must master about three or four thousand characters, which requires significant time and resources for education. Consequently, only the wealthy and educated could read and write, leading to elite hierarchical societies where the educated were at the top, and the illiterate were at the bottom. This is not the kind of society God desires. God does not want a hierarchical society like that of Egypt, where the pharaoh was at the top, and the ordinary people were uneducated peasants. For many years in Europe, the Bible was written in Latin, accessible only to the educated clergy, leaving ordinary people unable to read it. This created a significant power imbalance, as those who could read could manipulate and control the narrative. God desires every individual to have a personal relationship with Him, which necessitates that everyone can read the word of God.

The first alphabet in human history was an early version of Semitic script, found on a stone in the Sinai Desert, dating back to around 2000 BC, during the time of Abraham. This alphabet allowed anyone to learn to read quickly, unlike pictogram writing systems that required extensive learning. For example, I learned to read Hebrew in about six hours; while I could not understand what I was reading, I could sound out the letters because it was phonetic. In contrast, languages like Japanese and Chinese use symbols that may have the same meaning but are pronounced differently. With an alphabet, learning to read becomes accessible, and over time, one can learn the meanings as well. All alphabets are descended from the proto-Semetic script, which was essential for God’s intention for the people of Israel to be a kingdom of priests. Priests must be able to read the word of God to teach others, which is why the script was designed for everyone to learn. Today, for a Jew to be regarded as an adult, they must stand in the synagogue and read a portion of the Torah in Hebrew, ensuring that everyone studies the word of God and is responsible for observing it. This promotes values such as equality before God and the law, as everyone must be able to read the law to ensure equality of access and understanding.

The word 'alphabet' of course comes from the Greek. Alpha is the first Greek letter, beta follows. However, before the Greek alphabet, there was the Hebrew, which is a thousand years older than Greek. In Hebrew, you have 'aleph', which becomes 'bet'. The word 'bet' means 'house', and you can see that it resembles a little house or a tent. If you turn it upside down, you get a small 'b', which is the modern representation.

Next, we have 'gimmel'. This is the modern Hebrew 'gimmel', and this is the old Hebrew 'kimmel'. The 'gimmel' represents a camel, and you can see it resembles a camel's hump. If you turn the camel's hump around a bit more, you get a 'c'. Then we have 'dalet', which means 'door'. This is what a door looks like; a tent door resembles this shape.

Following that, we have 'hey', which is represented by a nail in some interpretations. There are different variations, but this one here is a fence, called 'chet', and that is what a fence looks like. If you simplify it a bit more, you end up with an 'h'. Lastly, we have 'lamid', which is represented by the letter 'l'. This is how the Hebrew alphabet works.