A Mothers’ Day Tribute to My Mom, Florence Fuchs

My sister and I owe my mother more than we can ever repay. When Rochelle wanted to become a Bat Mitzvah back in 1955-–and she became only the second Bat Mitzvah in the history of Temple Sharey Tefilo in East Orange, NJ–it was my mother who stood up for her when my father didn’t “see any reason for a girl to do that.”

When I developed every illness known to man on Sunday mornings to get out of religious school, I can still hear Mom say, “That’s too bad, dear. Get in the car.”

After my Bar Mitzvah when I absolutely knew that my career as a tennis, hockey, basketball, football or baseball player was the only important thing in my life and that I simply had no time for Confirmation classes, my Mother would not hear of that either. I often wonder what I would be doing today if Mom had let me become a “Bar Mitzvah Fade Away.”

I owe my mother so much, but when my father suffered through a long battle with kidney failure Florence Fuchs emerged as the greatest hero of my life.

In those days, when I was off studying, my bedroom became the “Dialysis Room.” My mother set up and operated an elaborate (and it was a much more complex matter in 1969 than it is today) dialysis machine, which along with the bed took up almost the entire room. She ran that machine faithfully, skillfully and lovingly for several hours three times a week, and prolonged both the length and quality of my father’s all too short life.

It is one thing for children to love their mother. It is more remarkable for people to love their spouses’ mother the way Jack and Vickie loved Mom. She delighted in ‘Chelle’s 50-year marriage to Jack and was always grateful for the scrupulous and loving way they have looked after her finances. Vickie treated Mom as a second Mother who was wise, kind, loving, and fair — and who never interfered.

I think of her often especially when Mother’s Day and her birthday, May 15 come around. When the little obstacles life places in my path seem to mount up, I remember how my mother handled the obstacles life placed before her, and my problems suddenly become less overwhelming.

As a rabbi, my life work is to teach that God created us human beings to be in charge of and responsible for this world and to use our talents to create a just, caring compassionate society. I am blessed that my Mother exemplified those ideals for me since I was old enough to remember.

When the company for which Dad worked went out of business when I was eight years old, I never knew that money was tight. It was a year before Dad and his partners set up their own business and some time after that before things became comfortable.

Now that I look back on it, we did not go on vacation or go out to eat in those days, but I never really noticed. She kept adult worries out of my childhood. I am so grateful for that and for so many other things:

She schlepped to the wilds of Arkansas, Maryland, Nashville and West Hartford to be wherever I was during the Holy Days and other special times.

She showed me the joys of Judaism and opened my eyes to its depth:

By lighting Shabbat candles,

Cooking a special and delicious Shabbat dinner each week,

Bringing me to services, and making me feel important for being there,

And teaching me to respect the religions of others the way she taught me to love my own.

The way Mom took care of Dad during the years when he was so sick showed me what to look for in a life partner, and in a few weeks Vickie and I will celebrate forty-six years of marriage.

It is hard to believe she has been gone almost fourteen years. I will always admire how she never stopped trying to do for herself even when the time had long arrived to let others do for her. At the end she moved slowly, saw poorly, and took so many medications that I often lost count.

In my mind and heart, though, she will always be young, vibrant, beautiful, and a shining example of what a Mother should be.

 

A Remarkable Woman of Whom Most of You Have Never Heard

One of the main activities that came to be associated with the Festival of Shavuot is study. Another custom of the festival is to recite special prayers in memory of special people who have died.

As I prepare to participate in our congregation’s annual Shavuot study session in a few weeks, my thoughts turn to one of the most dedicated students I have ever had who died a little more than four years ago, Leah Lantz.

Each year on my birthday, Leah sent me a hand written card that had יום הולדת שמח

(Happy Birthday) written in Hebrew.

Leah was a regular at Beth Israel at every Shabbat Eve service and at Torah study every Shabbat morning.   During the class she asked probing questions and often shared anecdotes about when she was a young girl growing up in Poland.

The one I will always remember was about her father who owned a small shop—jewelry store – if I recall correctly. Her father would keep a volume of Talmud under the shelf in his shop, and in between waiting on customers he would devote every spare minute to study. That example inspired Leah to enjoy a lifelong love of learning.

For me, Leah Lantz was an absolute inspiration. In her last years she could hardly hear, and she could hardly walk, and yet into her 90’s her indomitable spirit and thirst for knowledge propelled her to continue to participate in every imaginable learning opportunity. And she always greeted everyone she met with the most wonderful smile on her face!

Just before I left on a mini sabbatical at the end of 2009 Leah took my arm and told me how much she would miss me. “I’ll be back in two months,” I replied.

“But who knows what can happen in two months?” She answered.

When I returned, it was clear-–to my shock-–that Leah’s condition had deteriorated markedly. She came on the first Friday night after my return to Beth Israel, but there was no sparkle in her eyes, and she was in some pain. She also came to Torah study the next morning. She took her accustomed seat right at my side, which gave her the best chance of hearing, but she was unable to really focus and was in real discomfort.  I looked at her, and my heart told me that this was Leah’s last class with me. I felt like she had waited for me to return and she had come to say, “Goodbye.”

Now I imagine her alive in another realm walking briskly – not shuffling along with her walker – and taking her well-earned seat in the very first row of the ישיבה של מעלה, the Academy on High. There with her mind alert and her ears unclogged she will hold her own in any discussion with such fine minds and great spirits as our sages, Rabbi Akiva or Hillel, Beruria or Ima Shalom.

On the Shabbat after Leah died, I asked our Torah class to please leave the seat next to me-–Leah’s seat– empty in tribute to her. Four years later the void in our class and in my own heart left by Leah’s passing remains. Her memory, though, and the shining example of תלמוד תורה—the diligent study of Torah-–that she personified will always be with me particularly as Shavuot, the holiday we celebrate by studying Torah, approaches each year.

 

 

Shavuot: A Perfect Example of Ancient “Reform” Judaism

One of the great examples of Reform or Progressive Jewish thinking–some 2000 years before there was anything called Reform Judaism– regards the Festival of Shavuot.
In the Torah, Shavuot was strictly an agricultural holiday, a celebration of both the first summer fruits and the barley harvest. Our ingenious Rabbinic Sages reformed (and I use that word purposely) the festival into the anniversary of when our biblical ancestors received the Torah at Mount Sinai. We cannot be sure of exactly how it happened, but I imagine a scenario much like this:
A group of concerned rabbis was discussing the state of Jewish life. One Sage mused, “You know, Shavuot just doesn’t attract the great crowds to celebrate in Jerusalem that it once did.”
A second Rabbi answered: “That’s true, but it’s understandable. Times have changed!”
A third participant: “You are absolutely right! When we were primarily an agrarian society, first fruits and the barley harvest were compelling reasons to celebrate. Now, that we have become more urban, those occasions don’t mean so much to many people.”
First Sage: “What can we do?”
A fourth participant spoke up: “I’ve got it! If you look at the Torah, Shavuot comes 50 days after the first day of Pesach. That’s just about the same amount of time that it took our ancestors to travel to Mount Sinai after they left Egypt! Even though the Torah does not make the connection explicitly we can make the connection. From now on we can celebrate Shavuot—in addition to its biblical significance–as a joyous celebration of when we received Torah at Mount Sinai”.
A fifth Sage asks: “Can we do that?”
The fourth responds: “Not only can we, we must!! If we want our precious Jewish heritage to endure, we must be skilled interpreters of biblical texts so that they speak meaningfully to the present and future realities of our people.”
In this way, I imagine, the rabbis of the Talmudic period took a fading festival and gave it a historical underpinning and new life for future generations. In similar fashion, our early Reform leaders made Shavuot the time when ninth or tenth grade students celebrate Confirmation.
The example of what our ancient Sages did with Shavuot should continue to inspire our thinking as Reform or Liberal Jews today. If we want our precious heritage to remain vibrant and relevant, we must always be eager to embrace opportunities to make our traditions and celebrations speak more meaningfully to our children and grandchildren!
When we do, let us rejoice that the process of continually “reforming” Judaism is wholly consistent–not at odds–with the process by which our Rabbinic Sages reformed biblicalJudaism to speak to the realities of their time and place.

Why Israel Is So Special

As Israel celebrates its 66th year of independence, my mind replays a scene that could easily happen again today.
It was November 1975. The United Nations had just passed a horrific resolution condemning Zionism–-the very idea that there should be a Jewish State–as racism. Shocked, I knocked on the doors of one Christian pastor in our city after another asking for support.
Some were sympathetic, but I shall never forget one pastor’s response. “Steve,” he said, “you’ve taught me a lot about Judaism, and I consider you a friend. But I have neither interest in nor sympathy for Zionism.”
Today, on the land that made up the Turkish Ottoman Empire until the end of World War I, twenty-two Arab/Islamic peoples have realized their hopes for independent nationhood. Jews also lived in the erstwhile Ottoman Empire. Why does the world begrudge one tiny sliver of land for Jewish national aspirations when twenty-two Islamic nations have realized the same dream?
After the Holocaust, the world realized that had there been an Israel to which Jews could flee, Hitler never could have destroyed two-thirds of European Jewry. In other words had there been an Israel when Hitler came to power, there would not have been a Holocaust!
And so the United Nations voted to create two small states: One Arab and one Jewish. The tiny piece of land designated as the Jewish homeland was mostly desert, but no matter. We Jews rejoiced that our two-thousand-year-old hope for nationhood was finally a reality.
But the Arab world had other plans and vowed to drive the new Jewish nation into the sea. Azzam Pasha, Secretary-General of the Arab League, boasted that the rivers would flow with Jewish blood. “This will be a war,” he exulted, “like the Mongolian massacres, like the crusades.”
It turned out he was wrong. The Jewish nation, against overwhelming odds, did manage to establish itself, but the Arab dream to wipe her off the map persists to this day. If ever there will be peace, the Arab world in general and the Palestinians in particular must renounce this dream.
We cannot deny, nor should we, that the creation of Israel caused loss and displacement for many Palestinian Arabs. I hope that reality will always sober us. I hope Israel will make every reasonable effort to reach a peaceful accord, an accord that allows both the Jewish State of Israel and an Islamic/Christian Palestine to live side by side in mutual harmony.
When Palestinian spokespeople tell us that so many of their kinsmen lost their land when Israel came to be, they are correct. But they do not tell us that roughly the same number of Jews fled for their lives to Israel from political, economic, religious and physical persecution in Arab lands.
The difference, of course⎯and it is a crucial difference⎯is that Israel absorbed refugees from Yemen, Tunisia, Algeria, Egypt, Syria, Iraq, and Morocco and integrated them into Israeli society by providing them with language training, job skills, and housing. The Arab world, despite economic capabilities that dwarf those of all the Jews in the world, chose to maintain Palestinian refugees in squalid camps, which for sixty-six years have been breeding grounds for hatred of Israel and terrorism.
I do not believe that supporting Israel means that we should relinquish the right to criticize policies of Israel’s that we think is wrong. But none of us should allow our criticism to provide aid and political ammunition for those–Jews and non–Jews alike⎯who seek to destroy the Jewish State.
We must never forget that if the Arab states renounce terror, lay down their arms, and acknowledge Israel’s right to exist, there will be peace. But if Israel lays down its arms or relaxes its vigilance, there will be no Israel. I count myself among those who would consider “no Israel” a tragedy the world should spare no effort to prevent.

A Need to Remember What We’d Rather Forget

Holocaust Remembrance Day, which the world recently observed  forces us to confront what we would rather forget: the tragedy our people endured during World War II.

The number most people associate with the Holocaust is six million. That, of course is the number of Jews who perished due to Hitler’s madness in the years leading to 1945.

For me, though, other numbers are more telling. They are 1/3, 2/3 and 4/5. When I hear people compare other human tragedies to the Holocaust, I am convinced it is because they don’t understand these numbers.

Of the Jews in the world who were alive in 1935,  1/3 were dead because of Hitler by 1945. Among the Jews in Europe, the largest, most advanced community of Jews the world had ever known, 2/3’s perished. 4/5’s of Europe’s rabbis and communal leaders died at the hands of the Nazis. When another catastrophe of human failure approaches those numbers, then and only then will comparisons with the Holocaust be appropriate.

We owe it to those who died never to forget them nor to forget the depths of depravity to which human beings can descend. But if our commemorations on Holocaust Remembrance Day focus only on the sorrows of the past, we waste our time and our tears.

The Holocaust reminds us, as Deuteronomy (22:3) proclaims: “Lo too-chal l’heet-ah a lame!”, “You must not remain indifferent!”

As Jews  we must not remain indifferent to the suffering of anyone anywhere. After all, at the beginning of the Book of Genesis God told Cain, as God tells each of us: We are our brothers’ and sisters’ keepers!

One appropriate focus on this day is the example of Righteous Gentiles who risked their safety and their lives to save Jews during that horrible period. Rabbi Lawrence Kushner told the story of a German gentile man sitting on a bus next to a Jewish woman whom he had never met. A Nazi officer boarded the bus to check the passports of those who were riding and to arrest any Jews among them. Seeing the fear in the woman’s eyes the man knew she was Jewish. Suddenly, the gentile began shouting and cursing at her. When the Nazi rushed over to see what the commotion was, the man looked up calmly, handed the Nazi his Aryan passport and said, “I’m sorry officer, but my stupid wife has forgotten her passport again even though I have told her 100 times to remember it when she leaves the house.” The Nazi simply nodded and went on to the next passenger.

Hopefully, true stories like this inspire us to seek out and seize opportunities that present themselves to us to make a positive difference in the lives of others. Our primary mandate as Jews is to use our talents and abilities לתקו את העולם, to make this world a better place than it is now. The most meaningful Holocaust Remembrances then, begin with a sorrowful reflection on the past but hopefully look to the future and end with a resolve to leave a more just, caring and compassionate world for our children, grandchildren and all the generations to follow.

A Life Changing Event

Three years ago today  I was on my way from Fort Lauderdale to speak at Kabbalat Shabbat services at Temple Judea in Coral Gables, Florida, I suddenly realized that I was hearing nothing in my right ear. I thought it would pass. It did not, and it has not since.

The ear specialist had no explanation. He believes it is inner ear nerve damage and that it is permanent. An MRI showed a virus, but still there was no explanation. “Sudden complete hearing loss in one ear is unusual, ” the doctor explained, “but it is not unheard of.”

Life has been different ever since. Crowd noises are deafening. Large gatherings of people are no fun, and most of the time if I want to hear what someone says to me, I must look straight at their lips.

As I continue to adjust to the reality of having only one hearing ear, I am so very aware that so many people deal with much greater physical challenges.

It is my nature to look at things that happen to me in life with the same question I ask when I study a biblical story or narrative: What can I learn from this that can make me a better person? What can I take away from this unfortunate incident that can help me to better fulfill my Covenantal obligation to the Almighty to use whatever abilities I have to make the world a better place?

There is an old saying that has taken on new meaning for me since my hearing loss: “God gave us only one mouth but two ears, so that we would listen twice as much as we speak.”

Now I have only one ear that hears and that one–without my hearing aid–at considerably less than 100%. Listening is much harder now. As a result I choose to spend more time than before alone, reading, thinking and writing. When I am with people it is a much greater struggle than previously to absorb all that they are saying. I must concentrate on every word.

As I do, my silent prayer is: “Help me, O’ G-d, to really understand the word שמע, “Listen!” Help me to really LISTEN to thoughts, nuances and feelings better than I ever did before, even when I had two ears that heard.
Amen

An After Note on Partnering with Rabbi Renee Goldberg Edelman

A few days ago in a joint post Rabbi Renee Goldberg Edelman and I each shared our views on the mystery of God.

At the time of our posts Rabbi Edelman wrote me that she had tried mightily, but there was nothing she could do to remove a strange series of random letters, numbers and other characters that appeared at the end of our post. “OK, no big deal,” I replied.

Yesterday when I checked on our joint posting I found to my delight that Rabbi Edelman had magically transformed the collection of markings into a large beautiful question mark.

Today I see that question mark not as a nice decoration but as the main point both of us are trying to get across. We believe in God, but we still have lots of questions and doubts. The goal is to continue to ask them and struggle with them.

In a speech I heard several years ago Rabbi Harold Schulweis spoke of the phenomena of young people who become Ba’alay Teshuvah. The term describes those who were secular or who had even viewed Judaism with disdain. Somehow, though, they “saw the light” and became Orthodox Jews. They would describe their transformation as saying they chozrim b’ teshuvah, they “return in repentance” from the lives they had previously led. The word teshuvah also means, “answer.”

Much more meaningful, continued Schulweis, than “returning with the answer,” is to become chozrim b’she’elah, those who “return with the question.” The ideal is not for us to simply accept Orthodox belief and adopt Orthodox practice. The goal is to take our Judaism very seriously and struggle with it. We should freely question everything! But we should also infuse our lives with acts that affirm and re-enforce our Jewish identity and ideals.

The word Yisrael, Israel, does not mean one who believes in God or one who knows about God. It means, “one who struggles with God!” There can be no greater area of uncertainty than the nature of God, and faced with that uncertainty we have three options:

  1. Become Orthodox in our belief and practice.
  2. Discard religion because we can’t imagine a just God ruling over a world with as much evil in it as ours.
  3. Continue to ask and struggle with the questions that trouble us and try our best — with Jewish rituals and observances as inspiration –- to live up to the ideals of ethical conduct our Torah teaches the world.

Clearly Rabbi Edelman and I choose option three, and that is why I find her beautiful question mark such a perfect way to punctuate the messages we shared on the mystery of God.

Rabbi Renee Edelman and I each share thoughts on God inspired by the Torah reading for the Sabbath during Passover

God in Our Lives

Rabbi Renee Edelman

A little girl stands before the Community on her 12th birthday. It is Chol HaMoed Sukkot, the day that she will become a Bat Mitzvah and chant Torah for the first time. Her hands shake, as she stands behind the open Torah and begins to chant her parashah. She has lived with these words for two years. First, learning the Torah portion in English and Hebrew, and then learning the trope and putting the two together. Her voice is strong even as she shakes. Rabbi Lawrence Kushner and Cantor Lorel Zar Kessler cocoon the child. Even now, looking back upon that day, I felt that my stance matched the description of the Parashah. Rabbi and Cantor became the cleft in which I rested, and with the Torah before me and the congregation before the Torah, was the presence of God.

We read this week as we did then, the end of Ki Tissa. Frustrated with the people Israel over the incident with the Golden calf, Moses returns to the mountain to receive the second set of commandments. Moses asks God to lead the people Israel, “You go with us, so that we may be distinguished, Your people and I, from every people on the face of the earth?” (Exodus 33:16) Then Moses asks the question, which makes this parashah so special, “Moses said, “Oh, let me behold your Presence.” God responds, “I will make all my goodness pass before you…. But you cannot see My face, for a human being may not see Me and live… see there is a place near Me. Station yourself on the rock and, as My Presence passes you by, I will put you in the cleft of the rock and shield you with My hand until I have passed by. Then I will take My hand away and you will see My back; but My face shall not be seen.” (Exodus 33:17-23)

This is a substantially religiously uplifting scene. Moses leaves the camp after breaking the tablets. He leaves behind the noise of the people, their possessions and their fear, to enter the Tent of Ego. Moses is motivated by a pure desire to be in the presence of God. And that result is a religious moment so intense that Moses has to wear a veil over his face to shield himself from the radiance. By seeing God, as he does, Moses is able to lead the Jewish people with strength from within.

How do we get to be in God’s Presence, when we are not Moses and not able to see or speak with God? We find God in the moments of mystery. I have watched my kids when they are occupied and if the moment is right, I feel this bubbling in my chest that has no words and I am overcome with silent emotion. I don’t know why I received the feeling at that particular time, but I did and I can only call it God. When our bodies have betrayed us, and we are terrified of the future, and how we will take care of all we need to do; and we realize, that we are surrounded by friends and family members, who will be there, present for us, perhaps that is God. Not the illness, rather the cocoon of friends and family. Hearing a song on the radio that brings you back to a time of joy or one of despair and realizing that this song comes on for a reason. For me, who does not believe in consequence but in synchronicity- those moments that seem too planned, too directed, I call God. May we all find ways to deal with the mystery of God in our lives; whether by defining them or acknowledging them, or giving them a name.

Once a little girl stood on the Bimah chanting these words, cocooned by her Rabbi, Lawrence Kushner and her Cantor, Lorel Zar-Kessler and her congregation was the face of God, revealing God’s self to all present.

 

 

Much About God Will Always Be A Mystery

Rabbi Stephen Lewis Fuchs

 

Two months out of Egypt, Moses is on Mt Sinai to receive God’s Torah, but he took too long, to return, and the frightened Israelites slid back into idolatry. They demanded Aaron make a god they can see, and he fashioned a golden calf.

Furious at this apostasy, the Eternal One threatens to destroy the entire people but promises Moses a more worthy group to lead. But Moses — in one of his finest moments — talks God out it.

When we consider the Torah reading for the Shabbat during Passover it is Moses who is on the verge of giving up. “God, you have to show this people and me that You are with us,” he pleads. And God obliges him saying essentially, “I will make my goodness pass before you as you stand in the cleft of a rock, but no one can actually see my face. (Exodus 33:13-19)”

To me this is one of the most instructive statements in Torah. There is a reason we worship God and do not expect God to worship us. While Torah gives a good idea of how God wants us to act, much about God remains a mystery.

Many find the mystery of God hard to accept and create God in their image of what is just and right.   A horrific event like a child dying shakes their belief in God to the core.

Shaken belief inspired one of the best-selling religious books of all time, When Bad Things Happen to Good People by Harold Kushner. Reacting to the death of his son Aaron at 14 from premature aging disease, progeria, Rabbi Kushner concluded that he does not believe that God can be both all good and all-powerful. So he chooses to believe that God is good, but there is a force in nature beyond God’s control that claimed his son’s life. His theory brings comfort to millions and offers a palatable answer to the question implied in the book’s title.

But I do not think he is right. I choose to believe – as the Torah portion for the Shabbat during Passover teaches – that there is much about God that we cannot know.   I don’t know why a child gets sick and dies, and I never will. What I do know is that every day that I breathe, God desires me to use whatever talent I have to try to make this world a bit more kind, caring and compassionate.

I wish I could know why bad things happen to good people or why bad people often prosper. I do not know whether God’s power and knowledge are limited, but I know for sure that mine are.

 

Health Care: A Privilege or a Right?

         On Passover, we free ourselves — and seek to free others — from slavery.  Today, many are enslaved by inadequate health care. Passover calls on us to struggle for their freedom!

       I had finally gotten into the endotontist’s chair after a night and half a day of intense pain. The staff prepped me, and the doctor made a cursory examination. “I’ll look further to confirm my diagnosis,” he said” but I think the tooth is cracked and will have to come out.” Then he gave me a most welcome injection of Novocain to numb the area, and ease the pain. The doctor said he would return in a few minutes after the Novocain took effect to examine the tooth thoroughly to see if it could be saved. During the “Novocain intermission” the dental assistant came in with a consent form. It indicated that if the tooth could be salvaged, the root canal procedure would cost $1300 and invited me to sign a treatment consent form acknowledging that fact.

         What choice did I really have? With the pain that I had experienced during the previous 36 hours, I would have signed any form that offered a reasonable chance of relief.

         Now, because I am the husband of a former Hartford City Public School teacher, my coverage includes “full dental” which made the $1300 charge moot. But even if I did not have coverage — even though I would feel a pinch — I could manage the $1300 without lasting damage to my family’s financial situation or lifestyle. Far too many others across our land, though, are not so blessed.

         Was it my privilege to be relieved of my acute dental pain because I am financially solvent? Or should such relief be a basic right?There can be no doubt about the answer in this land of the free and home of the brave! Adequate health care should be the right of every man, woman and child!

           Now we must find the way to make it happen. We must make  the freedom of adequate health care available to all.  From the standpoint of Jewish tradition, failure to do so because some lack the means is a sin (DT 15:9). But if we find a way to provide all of God’s children with this and other basic necessities of life then the Torah promises: “The Eternal One our God will bless us in all in all of our deeds and all our undertakings.” (Deuteronomy 15:10)

It is a wonderful blessing! It is a blessing we should strive unstintingly to achieve at Passover and throughout the year!

        

 

Hard-Hearted Pharaoh

High on my list of Passover FAQs:

a) Why does God harden Pharaoh’s heart?

b) Why did God not simply “soften” Pharaoh’s heart, show him the error of his ways, and facilitate the emancipation of the Hebrews in a peaceful and loving way?

Undoubtedly, Pharaoh’s arteriosclerosis is a conundrum. In the text, traditional Jewish commentators point out early discourses between Moses and Pharaoh that state, “Pharaoh’s heart stiffened.” (E.g. Exodus 7:22; 8:15) or “Pharaoh became stubborn” (Exodus 8:10; 8:28). Later, (beginning with Exodus 9:12) the text evolves into, “The Eternal One stiffened Pharaoh’s heart.”

This shift, according to the commentators, reflects the view that inertia—the unchecked hardening of Pharaoh’s heart (his stubbornness)—took the matter out of Pharaoh’s hands, and evil took on a life of its own.

In Studies in Shemot, Nehama Leibowitz parallels the unchecked acts of evil that Pharaoh committed, to those of Macbeth. At first, Macbeth is reluctant to do wrong. He certainly fears to lay hands on his King, Duncan. With each succeeding murder, though, the voice of his conscience becomes a whisper, and ultimately relinquishes control over Macbeth’s treacherous impulses.

When in Act III, Lady Macbeth, who first encouraged her hesitant husband to kill the King, voices her reservations concerning Macbeth’s reign of terror, Macbeth responds: “Things bad begun make strong themselves by ill.” (Act III, Scene 2, line 55). In other words, the evil has taken on a life of its own; Macbeth can no longer control himself.

So it was, with Pharaoh.

Rabbi Akiba (second century C.E.) foreshadowed Shakespeare’s insight in

Macbeth when he described the inclination to do evil this way:

“At first it (the inclination to do evil) is like a spider’s thread and at last it is like a rope of a ship.”

(Genesis Rabbah 22:6).

Rabbi Simeon ben Levi said:

“The evil inclination of a person waxes stronger day by day.

It seeks to kill him.   If God did not help, a person could not overcome it.”

(B. Kiddushin 30 b).

Implicit in this text is the notion that a person must enlist God’s help to repress the inclination to do evil. God will not do it for us unless we consciously make the effort.

In other words, only through diligent effort and appeal to God for help, can humans overcome the inclination to do wrong. When we persist in evil, when we ignore God’s will, evil takes on strength greater than us. Those uncomfortable with such direct references to the Almighty, but who still seek guidance from traditional texts, might choose to substitute, “appeal to the voice of our conscience” for “enlist God’s help.”

In Pirke Avoth (3:19) we find one of Jewish thought’s most enigmatic teachings: “All is foreseen. Yet free will is given.” As the rabbis understood God, the Almighty knows exactly what will happen. At the same time, the rabbis uphold the ability of human beings to make moral choices of their own volition. So, for the Rabbis, the fact that God announces that the Almighty would harden Pharaoh’s heart (first in Exodus 4:21 and again in 7:3) does not mean that God is responsible for Pharaoh’s evil. The point is that Pharaoh was in no way receptive to God’s guidance.

God, then, did not actually harden Pharaoh’s heart. God allowed Pharaoh to continue on his chosen course. God allows all of us to do the same. Although most of us, at times, have wished that God would step in and change people, but such action would rob us of the free will that gives life meaning.

Rabbi Stephen L Fuchs